The Vishun Purana

THE

VISHIVU PURAI^A^

A SYSTEM

OF

HINDU MYTHOLOGY AND TRADITION,

TRANSLATEt)

FROM THE ORIGINAL SANSCRIT,

AND

ILLUSTRATOD BY NOTES

DERIVED CHIEFLY PftOM OTHER PURAi^AS,

* BY

H. H. WILSON, M.A. F.E.S. :

MBiinBR OP THE ROYAL ASIATIC SOCIETY, AND OF THE ASIATIC SOCIETIES OF BENGAL AND PARIS ;

OF THE IMPERIAL SOCIETY OP NATURALISTS, MOSCOW ; OF llIE ROYAL ACADEMIES OF
BERLIN AND MUNICH ; PHIL. DR, IN THE UNIYERSITY OF BRESLAU ; AND ^

BODEN PROFESSOR OF SANSCRIT IN THE UNIVERSITY OP OXFORD ;

^ &G. &C. &C.

LONDON.

PUBLISHED BY JOHN MURRAY,

ALBEMARLE OTSEET.

rms BOOK BKLONCS TOTHE

I INDIA BOARD LIBRARY.

aiul It IS I'ecjuustecl t()l)e returned
Avlien done \s’Uh .

PREFACE

1 HE literature of the Hindus has now been cultivated for many years
with singular diligence, and in many of its branches with eminent
success. There are some departments, however, which are yet but par-
tially and imperfectly investigated ; and we are far from being in pos-
session of that knowledge which the authentic writings of the Hindus
alone can give us of their religion, mythology, and historical traditions.

From the materials to which we have hitherto had access, it seems
probable that there have been three principal forms in which the religion
of the Hindus has existed, at as many different periods. The duration of
those periods, the circumstances of their succession, and the precise state
of the national faith at each season, it is not possible to trace with any
approach to accuracy. The premises have been too imperfectly deter-
mined to authorize other than conclusions of a general and somewhat
va^ue description, and those remain to be hereafter confirmed or cor-
rected by more extensive and satisfactory research.

The earliest form under which the Hindu religion appears is that
taught in the Vedas. The style of the language, and the purport of the
composition of those works, as far as we are acquainted with them, indi-
cate a date long anterior to that of any other class of Sanscrit writings. It
is yet, however, scarcely safe to advance an opinion of the precise belief
or philosophy which they inculcate. To enable us to judge of their
tendency, we have only a general sketch of their arrangement and con-
tents, with a few extracts, by Mr. Colebrooke, in the Asiatic Researches';
a few incidental observations by Mr. Ellis, in the same miscellany^;
and a translation of the first book of the Sanhitd, or collection of the
prayers of the Rig-veda, by Dr. Rosen and some of the Upanishads,

* Vol. VIII. p. 369. 8 Published by the Oriental Translation

® Vol. XIV. p. 37. Fund Committee.

a

11

PREFACE.

or speculative treatises, attached to, rather than part of, the Vedas, by
Rammohun Roy^. Of the religion taught in the Vedas, Mr. Colebrooke’s
opinion will probably be received as that which is best entitled to defer-
ence, as certainly no Sanscrit scholar has been equally conversant with
the original works. “ The real doctrine of the Indian scripture is the unity
of the Deity, in whom the universe is comprehended ; and the seeming
polytheism which it exhibits, offers the elements and the stars and planets
as gods. The three principal manifestations of the divinity, with other
personified attributes and energies, and most of the other gods of Hindu
mythology, are indeed mentioned, or at least indicated, in the Veda.
But the worship of deified heroes is no part of the system ; nor are the
incarnations of deities suggested in any portion of the text which I have
yet seen, though such are sometimes hinted at by the commentators^.”
Some of these statements may perhaps require modification ; for with-
out a careful examination of all the prayers of the Vedas, it would be
hazardous to assert that they contain no indication whatever of hero-
worship; and certainly they do appear to allude occasionally to the
Avat4ras, or incarnations, of Vishfiu. Still, however, it is true that the
prevailing character of the ritual of the Vedas is the worship of the
personified elements ; of Agni, or fire ; Indra, the firmament ; V4yu, the
air ; Varufia, the water ; of Aditya, the sun ; Soma, the moon ; and o^ier
elementary and planetary personages. It is also true that the worship of
the Vedas is for the most part domestic worship, consisting of prayers
and oblations offered — in their own houses, not in temples — ^by indivi-
duals for individual good, and addressed to unreal presences, not to
visible types. In a word, the religion of the Vedas was not idolatry.

It is not possible to conjecture when this more simple and primitive
form of adoration was succeeded by the worship of images and types,
representing Brahm4, Vishfiu, Siva, and other imaginary beings, con-
stituting a mythological pantheon of most ample extent ; or when Rdma

* A translation of the principal Upani- incorrect and obscure. A translalion of
shads was published under the title of a very different character has been some
Oupnekhat, or Theologia Indies, by An- time in course of preparation by M. Poley.
quetil du Perron : but it was made through * As. Res. vol. VIII. p. 473.
the medium of the Persian, and is very

FBEFACE.

and KrifthM* who appear to have been originally real and historical
characters, were elevated to the dignity of divinities. Image-worship is
alluded to by Manu in several passages ^ but with an intimation that
those Brahmans who subsist by ministering in temples are an inferior
and degraded class. The story of the Ram&yaha and Mah4bh&rata turns
wholly upon the doctrine of incarnations, all the chief dramatis personae
of the poems being impersonations of gods and demigods and celestial
spirits. The ritual appears to be that of the Vedas, and it may be
doubted if any allusion to image-worship occurs; but the doctrine of
propitiation by penance and praise prevails throughout, and Vishhu and
^iva are the especial objects of panegyric and invocation. In these two
works, then, we trace unequivocal indications of a departure from the
elemental worship of the Vedas, and the origin or elaboration of legends,
which form the great body of the mythological religion of the Hindus.
How far they only improved upon the cosmogony and chronology of
their predecessors, or in what degree the traditions of families and
dynasties may originate with them, are questions that can only be
determined when the Vedas and the two works in question shall have
been more thoroughly examined.

The different works known by the name of Purdhas are evidently
derived from the same religious system as the Rdmdyaha and Mahabhd-
rata, or from the mytho-heroic stage of Hindu belief. They present, how-
ever, peculiarities which designate their belonging to a later period, and
to an important modification in the progress of opinion. They repeat the
theoretical cosmogony of the two great poems; they expand and sys-
tematize the chronological computations ; and they give a more definite
and connected representation of the mythological fictions, and the his-
torical traditions. But besides these and other particulars, which may
be derivable from an odd, if not from a primitive era, they offer charac-
teristic peculiarities of a more modem description, in the paramount
importance which they assign to individual divinities, in the variety and
purport of the rites and observances addressed to them, and in the
invention of new legends illustrative of the power and graciousness of

6 B. HI. ija, 154, B. IV.

iv PREFACE.

those deities, and of the efficacy of implicit derotion to them. I^iva and
Visbdu, under one or other form, are almost the sole objects that claim
the homage of the Hindus in the Pur&has ; departing from the domestic
and elemental ritual of the Vedas, atad exhibiting a sectarial fervour and
exclusiveness not traceable in the Rdmdyaha, and only to a qualified
extent in the Mah&bh&rata. They are no longer authorities for Hindu
belief as a whole : they are special guides for separate and sometimes con-
flicting branches of it, compiled for the evident purpose of promoting the
preferential, or in some cases the sole, worship of Vishfiu or of Siva^.

lliat the Pur&fias always bore the character here given of them, may
admit of reasonable doubt ; that it correctly applies to them as they now
are met with, the following pages will irrefragably substantiate. It is
possible, however, that there may have been an earlier class of PurMas, of
which those we now have are but the partial and adulterated representa-
tives. The identity of the legends in many of them, and still more the
identity of the words — for in several of them long passages are literally
the same — ^is a sufficient proof that in all such cases they must be copied
either from some other similar work, or from a common and prior original.
It is not unusual also for a fact to be stated upon the authority of an ‘ old
stanza,' which is cited accordingly ; shewing the existence of an earlier
source of information : and in very many instances legends are alluded to,
not told ; evincing acquaintance with their prior narration somewhere else.
The name itself, Purdfia, which implies ‘ old,’ indicates the object of the
compilation to be the preservation of ancient traditions, a purpose in the
present condition of the Pur&fias very imperfectly fulfilled. Whatever
weight may be attached to these considerations, there is no disputing
evidence to the like effect afforded by other and unquestionable author-
ity. The description given by Mr. Colebrooke® of the contents of a
Purfifia is taken from Sanscrit writers. The Lexicon of Amara Sinha
gives as a synonyme of Purfifia, Pancha-lakshanam, ‘ that which has five
characteristic topics and there is no difference of opinion amongst the

’’ Besides the three periods marked by tice and belief ; but we are yet too little ac-
the Vedas, Heroic Poems, and Puriiias, quainted with those works, or their origin, to
a fourth may be dated from the influence speculate safely upon their consequences,
exercised by the Tantras upon Hindu prac- ^ As. Res. vol. Vll. p. 202.

PREFACE,

V

scholiasts as to what these are, They are, as Mr. Colebrooke mentions,
1. Primary creation, or cosmt^ony ; 2. Secondary creation, or the destine*
tion and renovation of worlds, including chronology ; 3. Genealogy of
gods and patriarchs; 4. Reigns of the Manus, or periods called Man-
wantaras ; and 5. History, or such particulars as have been preserved of
the princes of the solar and lunar races, and of their descendants to
modem times Such, at any rate, were the constituent and character-
istic portions of a Pur4ba in the days of Amdra Sinha, fifty-si^i years
before the Christian era ; and if the Pur&has had undergone no change
since his time, such we should expect to find them still. Do they con-
form to this description ? Not exactly in any one instance : to some of
them it is utterly inapplicable ; to others it only partially applies. There
is not one to which it belongs so entirely as to the Vishfiu Pur&fia, and it
is one of the circumstances which gives to this work a more authentic
character than most of its fellows can pretend to. Yet even in this
instance we have a book upon the institutes of society and obsequial
rites interposed between the Manwantaras and the genealogies of princes,
and a life of Krishha separating the latter from an account of the end of
the world, besides the insertion of various legends of a manifestly popular
and sectarial character. No doubt many of the Purdfias, as they now
are, correspond with the view which Col. Vans Kennedy takes of their
purport. “ I cannot discover in them,” he remarks, “ any other object
than that of religious instmetion.” The description of the earth and of
the planetary system, and the lists of royal races which occur in them,
he asserts to be evidently extraneous, and not essential circumstances,
as they are entirely omitted in some Purdfias, and very concisely
illustrated in others ; while, on the contrary, in all the Purafias some or
other of the leading principles, rites, and observances of the Hindu
religion are fully dwelt upon, and illustrated either by suitable legends

^ The following definition of a Purdna is Rdmdsrama, the scholiast on Aman^
constantly quoted: it isfound in the Vishnu, i 'Destruction of the earth and

Matsya, Vdyu, and other Purdnas : the rest, or final dissolution in which

OiaJiv warsraftjw l ^ case the genealogies of heroes and princes

n A variation of readmg in the are comprised in those of the patriarchs,
beginning of the second line is noticed by

PTIEEACE.

ri

fsr by piescribing the eeremonies to be practised, and the prayers and
inrocations to be employed, in the worship of different deities Now,
however accurate this description may be of (hiePurddas as they are, it
is dear that it does not apply to what they were when they were syno-
nymously designated as Pancha-lakshadas, or ‘ treatises on five topics
not one of which five is ever specified by text or comment to be “ reli-
gious insbmction." In the knowledge of Amara Sinha the lists of princes
were not extraneous and unessential, and their being now so considered
by a writer so well acquainted with the contents of the Purddas as Col.
Vans Kennedy is a decisive proof that since the days of the lexicographer
they have undeigone some material alteration, and that we have not at
present the same works in all respects that -were current under the
denomination of Purddas in the century prior to Christianity.

The inference deduced from the discrepancy between the actual form
and the older definition of a Purdda, unfavourable to the antiquity of
the extant works generally, is converted into certainty when we come to
examine them in detail ; for although they have no dates attached to
them, yet circumstances are sometimes mentioned or alluded to, or refer-
ences to authorities are made, or legends are narrated, or places are par-
ticularized, of which the comparatively recent date is indisputable, and
which enforce a corresponding reduction of the antiquity of the work in
which they are discovered. At the same time they may be acquitted of
subservience to any but sectarial imposture. They were pious frauds for
temporary purposes : they never emanated from any impossible combina-
tion of the Brahmans to fabricate for the antiquity of the entire Hindu
system any claims which it cannot fully support. A very great portion of
the contents of many, some portion of the contents of all, is genuine and
old. The sectarial interpolation or embellishment is always sufiiciently
palpable to be set aside, without injury to the more authentic and pri-
mitive material ; and the Puraiias, although they belong especially to that
stage of the Hindu religion in which faith in some one divinity was the
prevailing principle, are also a valuable record of the form of Hindu belief

Researches into the Nature and Affinity of Ancient and Hindu Mythology, p. 153.
and note.

PREFACE.

vii

which ohme heart in i»der to tlieli of the Vedas ; which grafted hero-
wendiip upon the simpler rihial latter ; and which had been adopted,

fpd was eartensiyely, perhaps universally established in India at the time
of the Greek invasion. The Hercules of the Greek writers was indu-
bitably the Balardma df the Hindus ; and their notices of Matburd on the
Jumna, and of the kingdom of the Suraseni and the Pandeean country,
evidence the prior currency of die traditions which constitute the argu-
ment of the MahiLbh£rata, and which are constantly repeated in the
Furfi^, relating to the Pahdava and Ylldava races, to Krishha and his
contemporary heroes, and to the dynasties of the sdlar and lunar kings.

The theogony and cosmogony of the PurMas may probably be traced
to the Vedas. They are not, as far as is yet known, described in detail
in. those works, but they are frequently alluded to in a strain more or less
mystical and obscure, which indicates acquaintance with their existence,
and which seems to. have supplied the Pur&has with the groundwork of
their systems. The scheme of primary or elementary creation they borrow
from the S£nkhya philosophy, which is probably one of the oldest forms
of speculation on man and nature amongst the Hindus. Agreeably,
however, to that part of the Paur&hik character which there is reason to
suspect of later origin, their inculcation of the worship of a favourite
deity, they combine the interposition of a creator with the independent
evolution of matter in a somewhat contradictory and unintelligible style.
It is evident too that their accounts of secondary creation, or the develope-
ment of the existing forms of things, and the disposition of the universe,
are derived from several and different sources ; and it appears very likely
that they are to be accused of some of the incongruities and absurdities by
which the narrative is disfigured, in consequence of having attempted to
assign reality and significfmcy to what was merely metaphor or mysticism.
There is, however, amidst the unnecessary complexity of the description,
a general agreement amongst them as to the origin of things, and their
final distribution ; and in many of the circumstances there is a striking
concurrence with the ideas which seem to have pervaded the whole of
the ancient world, and which we may therefore believe to be faithfully
represented in the Pur&fias.

PREFACE

•

Vlll

The Pantheism of the Purihas is one of thehr invariable charimter-
istics, although the particular divinity, who m all things, from whmn ail
things proceed, and to whom all things return, be diversified according
to their individual sectarial bias. They seem to have derived the notion
from the Vedas: but in them the one universal Being is of a higher
order than a personification of attributes or elements, and, however
imperfectly conceived, or unworthily described, is God. In the Pur&fias
the one only Supreme Being is supposed to be manifest in the person of
l^iva or Vishfiu, either in the way of illusion or in sport ; and one or
other of these divinities is therefore also the cause of all that is, is himself
all that exists. The identity of God and nature is not a new notion ; it
was very general in the speculations of antiquity, but it assumed a new
vigour in the early ages of Christianity, and was carried to an equal
pitch of extravagance by the Platonic Christians as by the Saiva or
Yaishhava Hindus. It seems not impossible that there was some com-
munication between them. We know that there was an active commu-
nication between India and the Red sea in the early ages of the Chris-
tian era, and that doctrines, as well as articles of merchandise, were
brought to Alexandria from the former. Epiphanius^' and Eusebius
accuse Scythianus of having imported from India, in the second century,
books on magic, and heretical notions leading to Manichseism ; and it
was at the same period that Ammonius instituted the sect of the new
Platonists at Alexandria. The basis of his heresy was, that true philo-
sophy derived its origin from the eastern nations: his doctrine of the
identity of God and the universe is that of the Vedas and Purahas ; and
the practices he enjoined, as well as their object, were precisely those
described in several of the Pur4has under the name of Yoga. His
disciples were taught “ to extenuate by mortification and contemplation
the bodily restraints upon the immortal spirit, so that in this life they
might enjoy communion with the Supreme Being, and ascend after
death to the universal Parent That these are Hindu tenets the fol-
lowing pages^^ will testify ; and by the admission of their Alexandrian

‘ * Adv. Manicteos. Hist. Evang. Mosheim, vol. I. p. 1 73. ** See p. 649 et seq.

PREFACE.

IX

teacher, they originated in India. The importation was perhaps not
wholly unrequited ; the loan may not have been left unpaid. It is not
impossible that the Hindu doctrines received fresh animation from their
adoption by the successors of Ammonius, and especially by the mystics,
who may have prompted, as well as employed, the expresrions of the
Pur&has. Anquetil du Perron has given in the introduction to his
translation of the ‘ Oupnekbat,’ several hymns by Synesius, a bishop of
the beginning of the fifth century, which may serve as parallels to many
of the hymns and prayers addressed to Yishfiu in the Yishfiu Purafia.

But the ascription to individual and personal deities of the attributes
of the one universal and spiritual Supreme Being, is an indication of a
later date than the Yedas certainly, and apparently also than the R^md-
yafia, where Rdma, although an incarnation of Yishfiu, commonly appears
in his human character alone. There is something of the kind in the
Mahabhdrata in respect to Krishfia, especially in the philosophical
episode known as the Bhagavad Gitd. In other places the divine nature
of Krishfia is less decidedly affirmed ; in some it is disputed or denied ;
and in most of the situations in which he is exhibited in action, it is as a
prince and warrior, not as a! divinity. He exercises no superhuman
faculties in the defence of himself or his friends, or in the defeat and
destruction of his foes. The Mahabhdrata, however, is evidently a work
of various periods, and requires to be read throughout carefully and
critically before its weight as an authority can be accurately appre-
ciated. As it is now in type^® — thanks to the public spirit of the Asiatic
Society of Bengal, and their secretary Mr. J. Prinsep — it will not be
long before the Sanscrit scholars of the continent will accurately appre-
ciate its value.

The Purdnas are also works of evidently different ages, and have been
compiled under different circumstances, the precise nature of which we
can but imperfectly conjecture from internal evidence, and from what we
know of the history of religious opinion in India. It is highly probable,

Theologia et Philosophia Indies, Dis- the fourth and last is understood to be
sert. p. xxvi. nearly completed.

Three volumes have been printed:

C

X

PREFACE.

that of the present popular forms of the Hindu religion, none assumed
their actual state earlier than the time of Sankara Achdrya, the great
^aiva reformer, who flourished, in all likelihood, in the eighth or ninth
century. Of the Vaishhava teachers, Rdmdnuja dates in the twelfth
century, Madhwdchdrya in the thirteenth, and Vallabha in the six-
teenth^^; and the Purdhas seem to have accompanied or followed their
innovations, being obviously intended to advocate the doctrines they
taught. This is to assign to some of them a very modem date, it is true ;
but I cannot think that a higher can with justice be ascribed to them.
This, however, applies to some only out of the number, as I shall pre-
sently proceed to specify.

Another evidence of a comparatively modern date must be admitted
in those chapters of the Purdhas which, assuming a prophetic tone, fore-
tell what dynasties of kings will reign in the Kali age. These chapters,
it is true, are found but in four of the Purdhas, but they are conclusive
in bringing down the date of those four to a period considerably subse-
quent to Christianity. It is also to be remarked, that the Vdyu, Vishhu,
Bhagavata, and Matsya PurdAas, in which these particulars are foretold,
have in all other respects the character of as great antiquity as any
works of their class

The invariable form of the Purdhas is that of a dialogue, in which
some person relates its contents in reply to the inquiries of another.
This dialogue is interwoven with others, which are repeated as having
been held on other occasions between different individuals, in conse-
quence of similar questions having been asked. The immediate narrator
is commonly, though not constantly, Lomaharshaha or Romaharshaha, the
disciple of Yydsa, who is supposed to communicate what was imparted to
him by his preceptor, as he had heard it from some other sage. Yydsa,
as will be seen in the body of the work is a generic title, meaning an
* arranger’ or ‘ compiler.’ It is in this age applied to Krishna Dwaipd-

Ab. Res. vols. XVI. and XVII. Ac- hazarded some speculations in my Ana-
count of Hindu Sects. lysis of the Vayu Purina ; Joum. Asiatic

On the history of the composition of Society of Bengal, December 183a. *

the Purinas, as they now appear, I have P. 37a.

PREFACE.

xi

yana, the son of Par&§ara, who is said to have taught the Vedas and
Purdhas to various disciples, but who appears to have been the head of a
college or school, under whom various learned men gave to the sacred
literature of the Hindus the form in which it now presents itself. In this
task the disciples, as they are termed, of Vydsa were rather his colleagues
and coadjutors, for they were already conversant with what he is fabled to
have taught them^; and amongst them, Lomaharshaha represents the
class of persons who were especially charged with the record of political
and temporal events. He is called S6ta, as if it was a proper name ; but
it is more correctly a title ; and Lomaharshaha was ‘ a Suta,' that is, a
bard or panegyrist, who was created, according to our text^i, to celebrate
the exploits of princes; and who, according to the Vdyu and Padma
Purdnas, has a right by birth and profession to narrate the Puradas, in
preference even to the Brahmans®. It is not unlikely therefore that we
are to understand, by his being represented as the disciple of Vydsa, the
institution of some attempt, made under the direction of the latter, to
collect from the heralds and annalists of his day the scattered traditions
which they had imperfectly preserved ; and hence the consequent appro-
priation of the Purdnas, in a great measure, to the genealogies of regal
dynasties, and descriptions of the universe. However this may be, the
machinery has been but loosely adhered to, and many of the Purddas,
like the Vishdu, are referred to a different narrator.

An account is given in the following work® of a series of Paurddik
compilations, of which in their present form no vestige appears. Loma*
harshada is said to have had six disciples, three of whom composed
as many fundamental Sanhitds, whilst he himself compiled a fourth.
By a Sanhitd is generally understood a ‘ collection’ or ‘ compilation.’
The Sanhitds of the Vedas are collections of hymns and prayers belong-
ing to them, arranged according to the judgment of some individual
sage, who is therefore looked upon as the originator and teacher of
each. The Sanhitds of the Purddas, then, should be analogous com-
pilations, attributed respectively to Mitrayu, ^dndapdyana, Akritavrada,
and Romaharshada : no such Paurddik Sanhitds are now known. The

See p. 376.

« P. 103.

Joum. Royal As. Soc. vol. V. p. 381. P. 383.

xii PREFACE.

substance of the four is said to be collected in the Vishnu Purfina, which
is also, in another place **, itself called a Sanhitfi. : but such compilations
have not, as far as inquiry has yet proceeded, been discovered. The
specification may be accepted as an indication of the PurMas having
existed in some other form, in which they are no longer met with;
although it does not appear that the arrangement was incompatible with
their existence as separate works, for the Vishdu Purdha, which is our
authority for the four Sanhitds, gives us also the usual enumeration of
the several Pur&has.

There is another classification of the Purdhas alluded to in the
Matsya Purdna, and specified by the Padma Purdha, but more fully. It
is not undeserving of notice, as it expresses the opinion which native
writers entertain of the scope of the Purdnas, and of their recognising
the subservience of these works to the dissemination of sectarian prin-
ciples. Thus it is said in the Uttara Khailda of the Padma, that the
Purdnas, as well as other works, are divided into three classes, according
to the qualities which prevail in them. Thus the Vishhu, Ndradiya,
Bhdgavata, Gdruda, Padma, and Vdrdha Purddas, are Sdtwika, or pure,
from the predominance in them of the Satwa quality, or that of goodness
and purity. They are, in fact, Vaishdava Purddas. The Matsya,
Kdrma, Linga, Siva, Skanda, and Agni Purddas, are Tdmasa, or Purddas
of darkness, from the prevalence of the quality of Tamas, ‘ ignorance,’
‘ gloom.’ They are indisputably Saiva Purddas. The third series, com-
prising the Brahmddda, Brahma-vaivartta, Mdrkaddeya, Bhavishya, Vd-
mana, and Brahmd Purddas, are designated as Rdjasa, ‘ passionate,’ from
Rajas, the property of passion, which they are supposed to represent.
The Matsya does not specify which are the Purddas that come under
these designations, but remarks that those in which the Mdhdtmya of
Hari or Vishdu prevails are Sdtwika ; those in which the legends of Agni
or Siva predominate are Tdmasa ; and those which dwell most on the
stories of Brahmd are Rdjasa. 1 have elsewhere stated that 1 consi-
dered the Rdjasa Purddas to lean to the Sdkta division of the Hindus,
the worshippers of Sakti, or the female principle ; founding this opinion

** As. Res. vol. XVI. p. lo.

PREFACE.

on the character of the legends which some of them contain, such as the
Durg4 M&h&tmya, or celebrated legend on which the worship of Durgi
or K41f is especially founded, which is a principal episode of the M&r>
ka]6deya. The Brahma-vaivartta also devotes the greatest portion of its
chapters to the celebration of R4dh4, the mistress of Krishna, and other
female divinities. Col. Vans Kennedy, however, objects to the applica-
tion of the term S4kta to this last division of the Purihas, the worship
of ^akti being the especial object of a different class of works, the Tan-
tras, and no such form of worship being particularly inculcated in the

Brahm4 Purdha*®. This last argument is of weight in regard to the

/

particular instance specified, and the designation of Sakti may not be
correctly applicable to the whole class, although it is to some of the
series ; for there is no incompatibility in the advocacy of a Tantrika
modification of the Hindu religion by any Pur4fia, and it has unques-
tionably been practised in works known as Upa-puranas. The proper
appropriation of the third class of the Pur4fias, according to the Padma
Purdfia, appears to be to the worship of Krishfia, not in the character in
which he is represented in the Vishfiu and Bhdgavata Purafias, in which
the incidents of his boyhood are only a portion of his biography, and in
which the human character largely participates, at least in his riper
years, but as the infant Krishfia, Gk)vinda, Bdla Gopdla, the sojourner in
Vrinddvan, the companion of the cowherds and milkmaids, the lover of
Rddhd, or as the juvenile master of the universe, Jaganndtha. The term
Rdjasa, implying the animation of passion, and enjoyment of sensual
delights, is applicable, not only to the character of the youthful divinity,
but to those with whom his adoration in these forms seems to have origin-
ated, the Gosains of Gokul and Bengal, the followers and descendants of
Vallabha and Chaitanya, the priests and proprietors of Jaganndth and
^rindth-dwdr, who lead a life of affluence and indulgence, and vindicate,
both by precept and practice, the reasonableness of the Rajasa property,
and the congruity of temporal enjoyment with the duties of religion 2^.

The Purdfias are uniformly stated to be eighteen in number. It is
said that there are also eighteen Upa-purdfias, or minor Purdfias; but

Asiatic Jouraai, March 1837, p. 441.

d

As. Res. vol. XVI. p. 85.

PREFACE.

xiv

the names of obly a few of these are specified in the least exceptionable
authorities, and the greater number of the works is not procurable. With
regard to the eighteen Pur4fias, there is a peculiarity in their i^ecifica-
tion, which is proof of an interference with the integrity of the text, in
some of them at least ; for each of them specifies the names of the whde
eighteen. Now the list could not have been complete whilst the work
that gives it was unfini^ed, and in one only therefore, the last of the
series, have we a right to look for it. As however there are more last
words than one, it is evident that the names must have been inserted in
all except one after the whole were completed : which of the eighteen is
the exception, and truly the last, there is no clue to discover, and the
specification is probably an interpolation in most, if not in all.

The names that are specified are commonly the same, and are as
follows: 1. Br&hma, 2. P&dma, 3. Vaishhava, 4. Saiva, 5. Bh^gavata,
6. Ndrada, 7. Mdrkahda, 8. igneya, 9. Bhavishya, 10. Brahma^vaivartta,
ll.Lainga, 12. V4raha, 13. Sk^nda, li.V^mana, 15. Kaurma, 16. Mdtsya,
17. Garuda, 18. Brahmadda^. This is from the twelfth hook of the Bh4-
gavata, and is the same as occurs in the Vishdu In other authorities
there are a few variations. The list of the Kdrma P. omits the Agni Purada,
and substitutes the Vdyu. The Agni leaves out the Saiva, and inserts
the Vdyu. The Yar^a omits the G^da and Brahmddda, and inserts
the Vayu and Narasinha : in this last it is singular. The Markaddeya
agrees with the Vishdu and Bhagavata in omitting the Vayu. The
Matsya, like the Agni, leaves out the Saiva.

Some of the Purddas, as the Agni, Matsya, Bhagavata, and Padma,
also particularize the number of stanzas which each of the eighteen con-
tains. In one or two instances they disagree, but in general they concur.
The aggregate is stated at 400,000 slokas, or 1,600,000 lines. These are

The names are put attributively, the tives in apposition, as Vishnu Furdna,
noun substantive, Purdna, being under- S^iva Purdna, &c. In the original Sanscrit
stood. Thus Vaishnavam Purdnam means the nouns are compounded, as Vishnu-
the Purdna of Vishnu ; S^aivam Purdnam, purdnam, &c. ; but it has not been cus-
the P. of Siva ; Brdhmam Purdnam, the tomary to combine them in their European
P. of Brahmd. It is equally correct, and shape,
more common, to use the two substan- P. 284.

PREFACE.

XV

&1^ed to 1;>e but an abridgment, the whole amount being a krore, or ten
n;>illjnnfl of ^tanzas, or even a thousand millions. If all the fragmentary
portions claiming in various parts of India to belong to the Pur4has were
admitted, their extent would much exceed the lesser, though it would not
reach the larger enumeration. The former is, however, as I have else-
where stated^, a quantity that an individual European scholar could
scarcely expect to peruse with due care and attention, unless his whole
time were devoted exclusively for many years to the task. Yet without
some such labour being achieved, it was clear, from the crudity and
inexactness of all that had been hitherto published on the subject, with
one exception that sound views on the subject of Hindu mythology
and tradition were not to be expected. Circumstances, which I have
already explained in the paper in the Journal of the Royal Asiatic Society
referred to above, enabled me to avail myself of competent assistance, by
which I made a minute abstract of most of the Pur4has. In course of
time 1 hope to place a tolerably copious and connected analysis of the
whole eighteen before Oriental scholars, and in the mean while offer a
brief notice of their several contents.

In general the enumeration of the Purdhas is a simple nomenclature,
with the addition in some cases of the number of verses ; but to these the
Matsya Purdha joins the mention of one or two circumstances peculiar to
each, which, although scanty, are of value, as offering means of identify-
ing the copies of the Pur4has now found with those to which the Matsya
refers, or of discovering a difference between the present and the past.
1 shall therefore prefix the passage descriptive of each Pur4ha from the
Matsya. It is necessary to remark, however, that in the comparison
instituted between that description and the Pur4ha as it exists, I neces-
sarily refer to the copy or copies which I employed for the purpose of
examination and analysis, and which were procured with some trouble
and cost in Benares and Calcutta. In some instances my manuscripts

Joum. Royal As. Soc. vol. Y. p. 6i. ous writer’s conclusions, I must do him the

1 allude to the valuable work of Col. justice to admiithat he is the only author who
Vans Kennedy, on the Affinity between An- has discussed the subject of the mythology
dent and Hindu Mythology. However much of the Hindus on right principles, by draw-
1 may differ from that learned and industri- ing his inaterifids from authentic sources.

xvi

PREFACE.

have been collated with others from different parts of India, and the
result has shewn, that, with regard at least to the Brahmd, Vishhu, Vfiyu,
Matsya, Padma, Bhiigavata, and K6rma Parras, the same works, in all
essential respects, are generally current under the same appellations.
Whether this is invariably the case may be doubted, and farther inquiry
may possibly shew that I have been obliged to content myself with
mutilated or unauthentic works It is with this reservation, therefore,
that I must be understood to speak of the concurrence or disagreement of
any Purina with the notice of it which the Matsya P. has preserved.

1. Brahma Purdha. “ That, the whole of which was formerly repeated
by Brahma to Marichi, is called the Brdhma Purdha, and contains ten
thousand stanzas^.” In all the lists of the Purdhas, the Brdhma is
placed at the head of the series, and is thence sometimes also entitled
the Adi or * first’ Purdfia. It is also designated as the Saura, as it is in
great part appropriated to the worship of S6rya, ‘ the sun.’ There are,
however, works bearing these names which belong to the class of Upa-
purdfias, and which are not to be confounded with the Brahma. It is usually
said, as above, to contain ten thousand slokas ; but the number actually
occurring is between seven and eight thousand. There is a supple-
mentary or concluding section called the Brahmottara Purdfia, and
which is different from a portion of the Skdnda called the Brahmottara
Khafida, which contains about three thousand stanzas more ; but there is
every reason to conclude that this is a distinct and unconnected work.

The immediate narrator of the Brahma Purafia is Lomaharshafia, who
communicates it to the Rishis or sages assembled at Naimisharafiya, as
it was originally revealed by Brahma, not to Marichi, as the Matsya
affirms, but to Daksha, another of the patriarchs : hence its denomina-
tion of the Brahma Purdfia.

Upon examining the translations of essential difference between the copies in
different passages from the Purdnas, given his possession and in mine. The varieties
by Col. Vans Kennedy in the work men- which occur in the MSS. of the East TnilU
tioned in a former note, and comparing Company's Library will be noticed in the
them with the text of the manuscripts I text.

have consulted, I find such an agreement ^ i inl

as to warrant the belief that there is no f ^CPiif vfbflPlll ll

PREFACE.

xvii

The early chapters of this -work give a description of the creation, an
account of the Manwaritaras, and the history of the solar and luhar
dynasties to the time of Krishha, in a stimmary manner, and in wofrds
which are common to it and several other Purahas : a brief description of
the universe succeeds ; and then come a number of chapters relating to
the holiness of Orissa, with its temples and sacred groves dedicated to
the sun, to Siva, and Jagann4th, the latter especially. These chapters
are characteristic of this Pur&fia, and shew its main object to be the
promotion of the worship of Krishha as Jaganndth To these particu-
lars succeeds a life of Krishna, which is word for word the same as that
of the Vishnu Puraha ; and the compilation terminates with a particular
detail of the mode in which Yoga, or contemplative devotion, the object
of which is still VishAu, is to be performed. There is little in this
which corresponds with the definition of a Pancha-lakshaAa PurAfia;
and the mention of the temples of Orissa, the date of the original con-
struction of which is recorded shews that it could not have been com-
piled earlier than the thirteenth or fourteenth century.

The Uttara KhaAda of the Brahma P. bears still more entirely the
character of a Mahatmya, or local legend, being intended to celebrate
the sanctity of the Balaja river, conjectured to be the same as the Bantis
in Marwar. There is no clue to its date, but it is clearly modem, graft-
ing personages and fictions of its own invention on a few hints from older
authorities

Col. Vans Kennedy objects to this
character of the Brahma P., and observes
that it contains only two short descrip-
tions of pagodas^ the one of Konfiditya,
the other of Jaganndth. In that case, his
copy must differ considerably from those
I have met with ; for in them the descrip-
tion of Purushottama Kshetra, the holy
land of Orissa, runa through forty chap-
ters, or one-third of the work. The de-
scription, it is true, is interspersed, in the
usual rambling strain of the Purfiiias, with
a variety of legends, some ancient, some

modem ; but they are intended to illustrate
some local circumstance, and are therefore
not incompatible with the main design,
the celebration of the glories of Purushot-
tama Kshetra. The specification of the
temple of Jagannath, however, is of itself
sufficient, in my opinion, to determine the
character and era of the compilation.

See Account of Orissa proper, or
Cuttack, by A. Stirling, Esq, : Asiatic Res.
vol. XV. p. 305.

See Analysis of the Brfihma Pur&na :
Joum. Royal As. Soc. vol. V. p. 65.
e

xviii PREFACE.

2. Padma Purida. “ That which contains an account of the period
when the world was a golden lotus (padma), and of all the occurrences of
that time, is therefore called the PMma by the wise : it contains fifty-
five thousand stanzas^.” The second Purdda in the usual lists is always
the Pddma, a very voluminous work, containing, according to its own
statement, as well as that of other authorities, fifty-five thousand slokas ;
an amount not far from the truth. These are divided amongst five
books, or Khaddas; 1. the Srishti Khadda, or section on creation ; 2. the
Bhdmi KhR<ifla, description of the earth ; 3. the Swarga Khadda, chapter
on heaven ; 4. Patala Khadda, chapter on the regions below the earth ;
and 5. the Uttara Khadda, last or supplementary chapter. There is also
current a sixth division, the Kriyd Yoga Sdra, a treatise on the practice
of devotion.

The denominations of these divisions of the Padma P. convey but an
imperfect and partial notion of their contents. In the first, or section
which treats of creation, the narrator is UgraiSravas the Sdta, the son of
Lomaharshada, who is sent by his father to the Rishis at Naimisharddya
to communicate to them the Purdda, which, from its containing an
account of the lotus (padma), in which Brahma appeared at creation,
is termed the Padma or Padma Purdda. The Sdta repeats what was
originally communicated by Brahma to Pulastya, and by him to Bhishma.
The early chapters narrate the cosmogony, and the genealogy of the
patriarchal families, much in the same style, and often in the same
words, as the Vishdu ; and short accounts of the Manwantaras and regal
dynasties : but these, which are legitimate Paurddik matters, soon make
way for new and unauthentic inventions, illustrative of the virtues of the
lake of Pushkara, or Pokher in Ajmir, as a place of pilgrimage.

The Bhdmi Khadda, or section of the earth, defers any description of
the earth until near its close, filling up one hundred and twenty-seven
chapters with legends of a very mixed description, some ancient and
common to other Purddas, but the greater part peculiar to itself, illustra-
tive of Tirthas either figuratively so termed— as a wife, a parent, or a

win^ i UTuftngurit • vrw* a?«tvr

vniilcwantn

PREFACE. xix

Guru, considered as a sacred object—or places to which actual pilgrim-
age should be performed.

The Swarga Khahda describes in the first chapters the relative posi-
tions of the Lokas or spheres above the earth, placing above all Vai-
kun'tha, the sphere of Vishfiu ; an addition which is not warranted by
what appears to be the oldest cosmology^. Miscellaneous notices of
some of the most celebrated princes then succeed, conformably to the
usual narratives; and these are followed by rules of conduct for the
several castes, and at difierent stages of life. The rest of the book is
occupied by legends of a diversified description, introduced without
much method or contrivance ; a few of which, as Daksha’s sacrifice, are
of ancient date, but of which the most are original and modern.

The Pcitala Khafida devotes a brief introduction to the description of
Patala, the regions of the. snake-gods ; but the name of Rama having
been mentioned, l^esha, who has succeeded Pulastya as spokesman, pro-
ceeds to narrate the history of R^a, his descent and his posterity ; in
which the compiler seems to have taken the poem of Kalidasa, the
Raghu Van&i, for his chief authority. An originality of addition may
be suspected, however, in the adventures of the horse destined by Rama
for an A4wamedha, which form the subject of a great many chapters.
When about to be sacrificed, the horse turns out to be a Brahman, con-
demned by an imprecation of Durvasas, a sage, to assume the equine
nature, and who, by having been sanctified by connexion with Rama, is
released from his metamorphosis, and dispatched as a spirit of light to
heaven. This piece of Vaishnava fiction is followed by praises of the
Sri Bhagavata, an account of Krishna’s juvenilities, and the merits of
worshipping Vishfiu. These accounts are communicated through a
machinery borrowed from the Tantras : they are told by Sad^iva to
Parvati, the ordinary interlocutors of Tantrika compositions.

The Uttara Khafida is a most voluminous aggregation of very hetero-
geneous matters, but it is consistent in adopting a decidedly Vaishhava
tone, and admitting no compromise with any other form of faith. The
chief subjects are first discussed in a dialogue between king Dilipa and

See p, aia.

XX PREFACE.

the Mani VaSish'tha ; such as the merits of bathing in the month of
Mdgha, and the potency of the Mantra or prayer addressed to Lakshmi
Nar&yaha. But the nature of Bhakti, faith in Vishhu— 4he use of Vaish-
hava marks on the body — the legends of VishAu’s Avatiras, and espe*
cially of Rama — and the construction of images of VishAu — are too
important to be left to mortal discretion ; they are explained by Siva
to Pfirvati, and wound up by the adoration of VishAu by those divinities.
The dialogue then reverts to the king and the sage ; and the latter states
why VishAu is the only one of the triad entitled to respect ; Siva being
licentious, Brahm£ arrogant, and VishAu alone pure. Va^ishtha then
repeats, after Siva, the MAhdtmya of the Bhagavad Gitfi; the merit of
each book of which is illustrated by legends of the good consequences to
individuals from perusing or hearing it. Other VaishAava MahtLtmyas
occupy considerable portions of this KhaAda, especially the Kartika
M^^tmya, or holiness of the month Kartika, illustrated as usual by
stories, a few of which are of an early origin, but the greater part
modern, ^nd peculiar to this PurAAa^s.

The Kriyfi Yoga Sara is repeated by SAta to the Rishis, after Vyfisa’s
cmnmunication of it to Jaimini, in answer to an inquiry how religious
merit might be secured in the Kali age, in which men have become
incapable of the penances and abstraction by which final liberation was
formerly to be attained. The answer is, of course, that which is inti-
mated in the last book of the VishAu PurAAa — personal devotion to
VishAu : thinking of him, repeating his names, wearing his marks, wor-
shipping in his temples, are a full substitute for all other acts of moral or
devotional or contemplative merit.

The different portions of the Padma PuraAa are in all probability as
many different works, neither of which approaches to the original defini-
tion of a PurAAa. There may be some connexion between the three first
portions, at least as to time ; but there is no reason to consider them as
of high antiquity. They specify the Jains both by name and practices ;
they talk of Mlechchhas, ‘ barbarians,’ flourishing in India ; they com*

One of them, the story of Jalandhara, nities of Ancient and Hindu Mythology,
is translated by Col. Vans Kennedy: Affi- Appendix D.

PREFACE.

xxi

mend the use ef the iirontal and other Vaishhava marks ; and they notice
other subjects which, like these, are of no remote origin. The Pat&la
Khahda dwells copiously upon the Bh%ayata, and is consequently poste-
rior to it The Uttara Khahda is intolerantly Vaishhava, and is there-
fore unquestionably modem. It enjoins the veneration of the Siligram
stone and Tulasi plant, the use of the Tapta-mudra, or stamping with a hot
iron the name of Yishhu on the skin, and a variety of practices and observ-
ances undoubtedly no part of the original system. It speaks of the shrines
of Sri-rangam and Venkatadri in the Dekhin, temples that have no
pretension to remote antiquity ; and it names Haripur on the Tungabha-
dra, which is in all likelihood the city of Vijayanagar, founded in the
middle of the fourteenth century. The Kriyii Yoga Sara is equally a
modem, and apparently a Bengali composition. No portion of the
Padma Pur4ha is probably older than the twelfth century, and the last
parts may be as recent as the fifteenth or sixteenth

2. Vishfiu Purdfia. ‘*That in which Parasara, beginning with the
events of the Varaha Kalpa, expounds all duties, is called the Vaishnava ;
and the learned know its extent to be twenty-three thousand stanzas
The third Purana of the lists is that which has been selected for transla-
tion, the Yishhu. It is unnecessary therefore to offer any general sum-
mary of its contents, and it will be convenient to reserve any remarks
upon its character and probable antiquity for a subsequent page. It
may here be observed, however, that the actual number of verses con-
tained in it falls far short of the enumeration of the Matsya, with which
the Bhagavata concurs. Its actual contents are not seven thousand
stanzas. All the copies, and in this instance they are not fewer than
seven in number, procured both in the east and in the west of India,
agree ; and there is no appearance of any part being wanting. There is
a beginning, a middle, and an end, in both text and comment ; and the
work as it stands is incontestably entire. How is the discrepancy to be
explained?

The grounds of these conclusions are vruViglipuiimfVy vmirc: i VSlTf

more particularly detailed in my Analysis of i vvt

the Padma P.: J. R. As. Soc. vol.V. p. 280. wtf# iruTRUtf n

xxii

PREFACE.

4. “ The Pur&ha in which Vfiyu has declared the laws of duty, in
connexion with the Sweta Kalpa, and which comprises the M&hfitmya
of Rudra, is the VSyaviya Pur46a : it contains twenty-four thousand
verses^.” The ^iva or Saiva Purdha is, as above remarked, omitted in
some of the lists ; and in general, when that is the case, it is replaced
by the V£yu or Vayaviya. When the Siva is specified, as in the Bha-
gavata, then the Y&yu is omitted; intimating the possible identity of
these two works. This indeed is confirmed by the Matsya, which
describes the Vayaviya Purdfia as characterised by its account of the
greatness of Rudra or Siva^; and Balambha't'ta mentions that the Vaya-
viya is also called the Saiva, though, according to some, the latter is the
name of an Upa-purana. Col. Vans Kennedy observes, that in the west
of India the Saiva is commonly considered to be an Upa or ‘minor’
Purdfia **.

Another proof that the same work is intended by the authorities here
followed, the Bhdgavata and Matsya, under different appellations, is their
concurrence in the extent of the work, each specifying its verses to be
twenty-four thousand. A copy of the l^iva Purafia, of which an index
and analysis have been prepared, does not contain more than about
seven thousand : it cannot therefore be the Siva Purdna of the Bhaga-
vata ; and we may safely consider that to be the same as the Vdyaviya
of the Matsya*®.

The Vayu Purdfia is narrated by Sdta to the Rishis at Kaimishdrafiya,
as it was formerly told at the same place to similar persons by Vayu ; a
repetition of circumstances not uncharacteristic of the inartificial style of
this Purdfia. It is divided into four Padas, termed severally Prakriya,
Upodghata, Anushanga, and Upasanhara; a classification peculiar to
this work. These are preceded by an index, or heads of chapters, in
the manner of the Mahabharata and Ramayafia ; another peculiarity.

The Prakriyd portion contains but a few chapters, and treats chiefly

'** I vahdra Kanfla.

I As. Journ., March i837> p* 243> note.

Analysis of the Vdyu Purina : Joum.

Commentary on the Mitdkshard, Vya- As. Soc. of Bengal, December 1832.

PREFACE.

xxiii

of elemental creation, and the first evolutions of beings, to the same
purport as the Vishhu, but in a more obscure and unmethodical style.
The Upodgh&ta then continues the subject of creation, and describes the
various Kalpas or periods during which the world has existed ; a greater
number of which is specified by the 6aiva than by the Vaishfiava Pur4-
fias. Thirty-three are here described, the last of which is the Sweta or
' white’ Kalpa, from Siva’s being bom in it of a white complexion. The
genealogies of the patriarchs, the description of the universe, and the
incidents of the first six Manwantaras, are all treated of in this part of
the work ; but they are intermixed with legends and praises of Siva, as
the sacrifice of Daksha, the MaheSwara Mahatmya, the Nilak^ntha
Stotra, and others. The genealogies, although in the main the same as
those in the Vaishfiava PurMas, present some variations. A long account
of the Pitris or progenitors is also peculiar to this Pur4fia ; as are stories
of some of the most celebrated Rishis, who were engaged in the distribu-
tion of the Vedas.

The third division commences with an account of the seven Rishis
and their descendants, and describes the origin of the different classes
of creatures from the daughters of Daksha, with a profuse copiousness
of nomenclature, not found in any other Pur^fia. With exception of
the greater minuteness of detail, the particulars agree with those of the
Vishfiu P. A chapter then occurs on the worship of the Pitris ; another
on Tirthas, or places sacred to them; and several on the performance
of SrMdhas, constituting the SrMdha Kalpa. After this, comes a full
account of the solar and lunar dynasties, forming a parallel to that
in the following pages, with this difierence, that it is throughout in
verse, whilst that of our text, as noticed in its place, is chiefly in prose.
It is extended also by the insertion of detailed accounts of various
incidents, briefly noticed in the Vishfiu, though derived apparently from
a common original. The section terminates with similar accounts of
future kings, and the same chronological calculations, that are found in
the Vishfiu.

The last portion, the Upasanhdra, describes briefly the future Man-
wantaras, the measures of space and time, the end of the world, the

xxit PREFACB.

efficacy of Yoga, anil the glories of l^ya^ura, or the dwelling of l^ita,
with whom (he Yogi is to be united. The manuscrit>t eoncludes with a
different histcny of the successive teachers of the V&yu Pur6iia, tracing
them from Brahmfi to V£yu, from V^yu to Vrihaspati, and from him,
through various deities and sages, to DwaipHyada and S&ta.

The account given of this Pur4ha in the Journal of the Asiatic Society
of Bengal was limited to something less than half the work, as I had not
then been able to procure a larger portion. I have now a more complete
one of my own, and there are several copies in the East India Com-
pany’s library of the like extent. One, presented by His Highness the
Guicowar, is dated Sam vat 1540, or A. D. 1483, and is evidently as old
as it professes to be. The examination I have made of the work con-
firms the view I formerly took of it; and from the internal evidence
it affords, it may perhaps be regarded as one of the oldest and most
authentic specimens extant of a primitive Pur^a.

It appears, however, that we have not yet a copy of the entire Vayu
Purina. The extent of it, as mentioned above, should be twenty-four
thousand verses. The Guicowar MS. has but twelve thousand, and is
denominated the Phrvarddha, or first portion. My copy is of the like
extent. The index also shews that several subjects remain untold ; as,
subsequently to the description of the sphere of Siva, and the periodical
dissolution of the world, the work is said to contain an account of a
succeeding creation, and of various events that occurred in it, as the
birth of several celebrated Rishis, including that of Vy&a, and a descrip-
tion of his distribution of the Vedas ; an account of the enmity between
Va^ishtha and Viswfimitra ; and a Naimisharafiya MShStmya. These
topics are, however, of minor importance, and can scarcely carry the
Purdfia to the whole extent of the verses which it is said to contain. If
the number is accurate, the index must still omit a considerable portion
of the subsequent contents.

5. Sri Bhagavata. “ That in which ample details of duty are de-
scribed, and which opens with (an extract from) the Gayatri; that in
which the death of the Asura Vritra is told, and in which the mortals and
immortals of the Saraswata Kalpa, with the events that then happened

' ■ " - , ' XXV

il9. ih6oi jn ^ iKnr)b^ xie diat^ is celebrated as the Bhigavata,

and coDsistB ei^teen thoasiUBd The Bh4gaTata is a work

^ great celebrity in India, and exercises a more direct and powerful
influence upon the opinions and feelings of the people than perhaps any
other of the Pnriihas. It is placed the fifth in all the lists; but the
Padma Pur4ha ranks it as the eighteenth, as the extracted substance of
all the rest. According to the usual specification, it consists of eighteen
thousand ilokas, distributed amongst three hundred and thirty-two chap-
ters, divided into twelve Skandhas or books. It is named Bhdgavata from
its being dedicated to the glorification of Bhagavat or Vishfiu.

The Bh^gavata is communicated to the Rishis at Naimish&rahya by
Sdta, as usual ; but he only repeats what was narrated by Suka, the son
of Vy4sa, to Parikshit, the king of Hastin4pura, the grandson of Aijuna.
Having incurred the imprecation of a hermit, by which he was sentenced
to die of the bite of a venomous snake, at the expiration of seven days ;
the king, in preparation for this event, repairs to the banks of the
Ganges; whither also come the gods and sages, to witness his death.
Amongst the latter is Suka ; and it is in reply to Parikshit’s question,
what a man should do who is about to die, that he narrates the Bh&ga-
vata, as he had heard it from Vydsa ; for nothing secures final happiness so
certainly, as to die whilst the thoughts are wholly engrossed by Yishfiu.

The course of the narration opens with a cosmogony, which, although
in most respects similar to that of other Purahas, is more largely inter-
mixed with allegory and mysticism, and derives its tone more from the
Vedinta than the Sdnkhya philosophy. The doctrine of active creation
by the Supreme, as one with Ytisudeva, is more distinctly asserted, with
a more decided enunciation of the effects being resolvable into Maya,
or illusion. There are also doctrinal peculiarities, highly characteristic
of this Purina; amongst which is the assertion that it was originally
communicated by Brahmi to Nirada, that all men whatsoever, Hindus
of every caste, and even Mlechchhas, outcastes or barbarians, might
learn to have faith in Yisudeva.

vwpnni^«qit i mtunrcir wbfcv ud wwAfllW ii

g

XXVI

PREFACE.

In the third book the interlocutors are changed to Maitreya and
Vidura ; the former of whom is the disciple in the Vishhu Pur4ha, the
latter was the half-brother of the Kuru princes. Maitreya, again, gives
an account of the Srishti-lil4, or sport of creation, in a strain partly
common to the Purdhas, partly peculiar; although he declares he
learned it from his teacher Par44ara, at the desire of Pulastya^; refer-
ring thus to the fabulous origin of the Vishhu Pur&ha, and furnishing
evidence of its priority. Again, however, the authority is changed, and
the narrative is said to have been that which was communicated by
Sesha to the N4gas. The creation of Brahma is then described, and the
divisions of time are explained. A very long and peculiar account is
given of the Vardha incarnation of Vishnu, which is followed by the
creation of the Prajdpatis and Swdyambhuva, whose daughter Devahuti
is married to Karddama Rishi ; an incident peculiar to this work, as is
that which follows of the Avatdra of Vishhu as Kapila the son of Kard-
dama and Devahuti, the author of the Sdnkhya philosophy, which he
expounds, after a Vaishhava fashion, to his mother, in the last nine
chapters of this section.

The Manwantara of Swayambhuva, and the multiplication of the
patriarchal families, are next described with some peculiarities of nomen-
clature, which are pointed out in the notes to the parallel passages of the
Vishnu Purdna. The traditions of Dhruva, Veha, Prithu, and other
princes of this period, are the other subjects of the fourth Skandha, and
are continued in the fifth to that of the Bharata who obtained emanci-
pation. The details generally conform to those of the VishAu Purana,
and the same words are often employed, so that it would be difficult to
determine which work had the best right to them, had not the Bhdgavata
itself indicated its obligations to the Vishnu. The remainder of the fifth
book is occupied with the description of the universe, and the same
conformity with the VishAu continues.

This is only partially the case with the sixth book, which contains a
variety of legends of a miscellaneous description, intended to illustrate
the merit of worshipping VishAu : some of them belong to the early

See p. 5.

PREFACE.

xxvii

stock, but some are apparently novel. The seventh book is mostly
occupied with the legend of Prahl£da. In the eighth we have an account
of the remaining Manwantaras; in which, as happening in the course of
them, a variety of ancient legends are repeated, as the battle between
the king of the elephants and an alligator, the churning of the ocean,
and the dwarf and fish Avatires. The ninth book narrates the dynasties
of the Vaivaswata Manwantara, or the princes of the solar and lunar
races to the time of Krishfia^. The particulars conform generally with
those recorded in the Vishfiu.

The tenth book is the characteristic part of this Pur^uaa, and the
portion upon which its popularity is founded. It is appropriated entirely
to the history of Krishfia, which it narrates much in the same manner
as the Vishfiu, but in more detail; holding a middle place, however,
between it and the extravagant prolixity with which the Hari Van^
repeats the story. It is not necessary to particularize it farther. It has
been translated into perhaps all the languages of India, and is a favourite
work with all descriptions of people.

The eleventh book describes the destruction of the Y&davas, and
death of Krishfia. Previous to the latter event, Krishfia instructs Ud-
dhava in the performance of the Yoga; a subject consigned by the
Vishfiu to the concluding passages. The narrative is much the same,
but something more summary than that of the Vishnu. The twelfth
book continues the lines of the kings of the Kali age prophetically to a
similar period as the Vishfiu, and gives a like account of the deteriora-
tion of all things, and their final dissolution. Consistently with the
subject of the Purifia, the serpent Takshaka bites Parikshit, and he
expires, and the work should terminate ; or the close might be extended
to the subsequent sacrifice of Janamejaya for the destruction of the
whole serpent race. There is a rather awkwardly introduced descrip-
tion, however, of the arrangement of the Vedas and Purdhas by Vydsa,

A translation of the ninth, by Capt. second volume of Maurice’s Ancient His-
Fell, was published in Calcutta in differ- tory of Hindustan contains a translation,
ent numbers of the Monthly and Quar- by Mr. Halhed, of the tenth book, made
terly Magazine, m 1823 1S24. The through the medium of a Persian version.

XXVlll

PREFACE.

and the legend of M&rkahdeya’s interview with the infant Krishha,
during a period of worldly dissolution. We then come to the end of the
Bh4gavata, in a series of encomiastic commendations of its own sanctity,
and efficacy to salvation.

Mr. Colebrooke observes of the Bh&gavata Pur&ha, “ 1 am inclined to
adopt an opinion supported by many learned Hindus, who consider the
celebrated l^ri Bh^gavata as the work of a grammarian (Vopadeva),
supposed to have lived six hundred years ago^.” Col. Vans Kennedy
considers this an incautious admission, because “ it is unquestionable that
the number of the PurMas has been always held to be eighteen ; but in
most of the Pur&has the names of the eighteen are enumerated, amongst
which the Bhdgavata is invariably included ; and consequently if it were
composed only six hundred years ago, the others must be of an equally
modem date Some of them are no doubt more recent ; but, as
already remarked, no weight can be attached to the specification of
the eighteen names, for they are always complete ; each Puraha enume-
rates all. Which is the last? which had the opportunity of naming its
seventeen predecessors, and adding itself? The argument proves too
much. There can be little doubt that the list has been inserted upon
the authority of tradition, either by some improving transcriber, or by
the compiler of a work more recent than the eighteen genuine Pur4has.
The objection is also rebutted by the assertion, that there was another
Pur^ha to which the name applies, and which is still to be met with, the
Devi Bh&gavata.

For, the authenticity of the Bh^gavata is one of the few questions
affecting their sacred literature which Hindu writers have ventured to
discuss. The occasion is furnished by the text itself. In the fourth
chapter of the first book it is said that Vyasa arranged the Vedas, and
divided them into four; and that he then compiled the Itihdsa and
Purdhas, as a fifth Veda. The Vedas he gave to Paila and the rest;
the Itihdsa and Purafias to Lomaharshafia, the father of Sdta^l Then
reflecting that these works may not be accessible to women, l^udras, and

As. Res. vol. VII. p, 467. Ancient and Hindu Mythology, p. 155, note.

Book I. chap. iv. io — aa.

PREFACE.

xxix

mixed castes, he composed the Bharata, for the purpose of placing
religious knowledge within their reach. Still he felt dissatisfied, and
wandered in much perplexity along the banks of the Saraswati, where
his hermitage was situated, when Narada paid hiin a visit. Having con-
fided to him his secret and seemingly causeless dissatisfaction, Ndrada
suggested that it arose from his not having sufficiently dwelt, in the works
he had finished, upon the merit of worshipping Vdsudeva. Vydsa at once
admitted its truth, and found a remedy for his uneasiness in the com-
position of the Bhfigavata, which he taught to Suka his son^^. Here
therefore is the most positive assertion that the Bh^gavata was com-
posed subsequently to the Pur^nas, and given to a different pupil, and
was not therefore one of the eighteen of which Romaharshafia the Siita
was, according to all concurrent testimonies, the depositary. Still the
Bhagavata is named amongst the eighteen Purdfias by the inspired
authorities ; and how can these incongruities be reconciled ?

The principal point in dispute seems to have been started by an
expression of Sridhara Sw4min, a commentator on the Bhagavata, who
somewhat incautiously made the remark that there was no reason to
suspect that by the term Bh%avata any other work than the subject of
his labours was intended. This was therefore an admission that some
suspicions had been entertained of the correctness of the nomenclature,
and that an opinion had been expressed that the term belonged, not to
the ^rl Bh^avata, but to the Devi Bh%avata; to a Saiva, not a Vaish-
fiava, composition. With whom doubts prevailed prior to Sridhara Swa-
min, or by whom they were urged, does not appear ; for, as far as we
are aware, no works, anterior to his date, in which they are advanced
have been met with. Subsequently, various tracts have been written on
the subject. There are three in the library of the East India Company ;
the Duijana Mukha Chape'tik&, *A slap of the face for the vile,’ by
Ram£i4rama ; the Duijana Mukha Mahd Chape'tikd, ‘ A great slap of the
face for the wicked,’ by Kalinath Bhatta; and the Durjana Mukha
Padma Paduka, ‘ A slipper’ for the same part of the same persons, by a

Book I. 7, 8.
h

XXX

PREFACE.

nameless disputant. The first maintains the authenticity of the Bh^<
vata ; the second asserts that the Devi Bh^gavata is the genuine Pur^ifia ;
and the third replies to the arguments of the first. There is also a work
by Purushottama, entitled ‘ Thirteen arguments for dispelling all doubts
of the character of the Bh^vata’ (Bhagavata swardpa vihsaya 4ankd
uir&a trayodasa) ; whilst Balambha'tlta, a commentator on the Mitd-
kshara, indulging in a dissertation on the meaning of the word Purdda,
adduces reasons for questioning the inspired origin of this Purdda.

The chief arguments in favour of the authenticity of this Pnrdda are
the absence of any reason why Vopadeva, to whom it is attributed,
should not have put his own name to it ; its being included in all lists
of the Purddas, sometimes with circumstances that belong to no other
Purada ; and its being admitted to be a Purada, and cited as authority,
or made the subject of comment, by writers of established reputation, of
whom Sankara Acharya is one, and he lived long before Vopadeva.
The reply to the first argument is rather feeble, the controversialists
being unwilling perhaps to admit the real object, the promotion of new
doctrines. It is therefore said that Vyasa was an incarnation of Nara-
yada, and the purpose was to propitiate his favour. The insertion of a
Bhdgavata amongst the eighteen Purdnas is acknowledged ; but this, it js
said, can be the Devi Bhdgavata alone, for the circumstances apply more
correctly to it than to the Vaishdava Bhdgavata. Thus a text is quoted
by Kddindth from a Purdna — ^he does not state which — that says of the
Bh^avata that it contains eighteen thousand verses, twelve books, and

three hundred and thirty-two chapters. Kddindth asserts that the chap-

/

ters of the Sri Bhdgavata are three hundred and thirty-five, and that the
numbers apply throughout only to the Devi Bhdgavata. It is also said
that the Bhagavata contains an account of the acquirement of holy know-
ledge by Hayagriva ; the particulars of the Sdraswata Kalpa ; a dialogue

/

between Ambarisha and Suka ; and that it commences with the Gayatri,

or at least a citation of it. These all apply to the Devi Bhdgavata alone,

/

except the last ; but it also is more true of the Saiva than of the Vaish-
dava work, for the latter has only one word of the Gayatri, dhimahi,

‘ we meditate whilst the former to dhimahi adds. Yd nah prachodaydt.

PREFACE.

xxxi

‘ who may enlighten its.' To the third argument it is in the first place
objected, that the citation of the Bh^gavata by modem writers is no test
of its authenticity ; and with regard to the more ancient commentary of
Sankara Acharya, it is asked, “Where is it?” Those who advocate the
sanctity of the Bh%avata reply, “ It was written in a difficult style, and
became obsolete, and is lost.” “ A very unsatisfactory plea,” retort their
opponents, “ for we still have the works of Sankara, several of which are
quite as difficult as any in the Sanscrit langus^.” The existence of this
comment, too, rests upon the authority of Madhwa or M^dhava, who in a
commentary of his own asserts that he has consulted eight others. Now
amongst these is one by the monkey Hanumlin ; and although a Hindu
disputant may believe in the reality of such a composition, yet we may
receive its citation as a proof that MUdhwa was not very scrupulous in
the verification of his authorities.

There are other topics urged in this controversy on both sides, some
of which are simple enough, some are ingenious : but the statement of
the text is of itself sufficient to shew that according to the received
opinion of all the authorities of the priority of the eighteen Puranas to
the Bharata, it is impossible that the Sri Bh^gavata, which is subsequent
to the Bh&rata, should be of the number ; and the evidence of style, the
superiority of which to that of the Pur Adas in general is admitted by the
disputants, is also proof that it is the work of a difierent hand. Whether
the Devi Bhagavata have a better title to be considered as an original
composition of Yy^lsa, is equally questionable ; but it cannot be doubted
that the Sri Bhdgavata is the product of uninspired erudition. There
does not seem to be any other ground than tradition for ascribing it to
Vopadeva the grammarian ; but there is no reason to call the tradition
in question. Vopadeva flourished at the court of Hemddri, Raja of Deva-
giri, Deogur or Dowlutabad, and must consequently have lived prior to
the conquest of that principality by the Mohammedans in the fourteenth
century. The date of the twelfth century, commonly assigned to him,
is probably correct, and is that of the Bhdgavata Pur&fia.

6. Ndrada or Naradiya Purdfia. “ Where Ndrada has described the
duties which were observed in the Vrihat Kalpa, that, is called the Nara*

zxxii

IPREFACE.

diya, having twenty-five thousand stanzas*®.” If the numbei* of verses
be here correctly stated, the Pur^a has not fallen into my hands. The
copy I have analysed contains not many more than three thousand
41okas. There is another work, which might be expected to be of greater
extent, the Vrihat Nfiradiya, or great jNTdrada Pur^fia ; but this, accord-
ing to the concurrence of three copies in my possession, and of five
others in the Company’s library, contains but about three thousand five
hundred verses. It may be doubted, therefore, if the Narada Pur^a of
the Matsya exists

According to the Matsya, the Narada Pur^a is related by Ndrada,
and gives an account of the Vrihat Kalpa. The N4radiya Purina is
communicated by Ndrada to the Rishis at Naimishdrafiya, on the Gomati
river. The Vrihanndradiya is related to the same persons, at the same
place, by Sfita, as it was told by Narada to Sanatkumara. Possibly the
term Vrihat may have been suggested by the specification which is given
in the Matsya ; but there is no description in it of any particular Kalpa,
or day of Brahma.

From a cursory examination of these Purdfias, it is very evident that
they have no conformity to the definition of a Purafia, and that both are
sectarial and modem compilations, intended to support the doctrine of
Bhakti, or faith in Vishfiu. With this view they have collected a variety
of prayers addressed to one or other form of that divinity ; a number of
observances and holidays connected with his adoration; and different
legends, some perhaps of an early, others of a more recent date, illus-
trative of the efficacy of devotion to Hari. Thus in the Narada we have
the stories of Dhrava and Prahlada ; the latter told in the words of the
Vishfiu : whilst the second portion of it is occupied with a legend of
Mohini, the will-born daughter of a king called Rukmangada; beguiled by

** i dw of the Vrihat Naradiya. There is no N4-

il ^ rada Purina in the East India Company’s

The description of Vishnu, translated library, though, as noticed in the text,
by Col. Vans Kennedy (AflSnity of An- several of the Vrihat Niradiya. There is
dent and Hindu Mythology, p. 300) from a copy of the Rukmingada Charitra, said
the Niradiya Purina, occurs in my copy to be a part of the S^ri Nirada Purida.

PREFACE.

xxxiii

whom, the king offers to perform for her whatever she may desire. She
calls upon him eith^ to violate the rule of fasting on the eleventh day of
the fortnight, a day sacred to Yishhu, or to put his son to death ; and he
kills his son, as the lesser sin of the two. This shews the spirit of the
work. Its date may also be inferred from its tenor, as such monstrous
extravagancies in praise of Bhakti are certainly of modem origin. One
limit it furnishes itself, for it refers to Suka and Parikshit, the interlocutors
of the Bh4gavata, and it is consequently subsequent to the date of that
Pur4ha : it is probably considerably later, for it affords evidence that it
was written after India was in the hands of the Mohammedans. In the
concluding pEissage it is said, “ Let not this Pur4ha be repeated in the
presence of the ‘killers of cows’ and contemners of the gods.” It is
possibly a compilation of the sixteenth or seventeenth century.

The Vrihann&radiya is a work of the same tenor and time. It con*
tains little else than panegyrical prayers addressed to Vishhu, and
injunctions to observe various rites, and keep holy certain seasons, in
honour of him. The earlier legends introduced are the birth of Markah-
deya, the destruction of Sagara’s sons, and the dwarf Avat&ra ; but they
are subservient to the design of the whole, and are rendered occasions
for praising Narayaha : others, illustrating the efficacy of certain Yaish-
hava observances, are puerile inventions, wholly foreign to the more
ancient system of Paurdhik fiction. There is no attempt at cosmogony,
or patriarchal or regal genealogy. It is possible that these topics may
be treated of in the missing stanzas ; but it seems more likely that the
Ndrada Purdha of the lists has little in common with the works to which
its name is applied in Bengal and Hindustan.

7. Markadda or Mdrkandeya Purdda. “ That Purdda in which, com-
mencing with the story of the birds that were acquainted with right and
wrong, every thing is narrated fully by Mdrkaddeya, as it was explained
by holy sages in reply to the question of the Muni, is called the Mar-
kaddeya, containing nine thousand verses^.” This is so called from its

** i wr ^ ufW rmft i anand UTi

wrt ’I? uitwtftlfit: I UT*# n

i

xxxiv

PREFACE.

being in the first instance narrated by M^rkafideya Muni, and in the
second place by certain fabulous birds; thus far agreeing with the
account given of it in the Matsya. That, as well as other authorities,
specify its containing nine thousand stanzas ; but my copy closes with a
verse affirming that the number of verses recited by the Muni was six
thousand nine hundred ; and a copy in the East India Company’s
library has a similar specification. The termination is, however, some-
what abrupt, and there is no reason why the subject with which it ends
should not have been carried on farther. One copy in the Company’s
library, indeed, belonging to the Guicowar's collection, states at the close
that it is the end of the first Khafida, or section. If the Purafia was ever
completed, the remaining portion of it appears to be lost.

Jaimini, the pupil of Vy^a, applies to Markafideya to be made
acquainted with the nature of Vasudeva, and for an explanation of some
of the incidents described in the Mahabharata; with the ambrosia of
which divine poem, Vyasa he declares has watered the whole world : a
reference which establishes the priority of the Bharata to the Markan-
deya Parana, however incompatible this may be with the tradition, that
having finished the Purdfias, Vyasa wrote the poem.

Markaiideya excuses himself, saying he has a religious rite to per-
form ; and he refers Jaimini to some very sapient birds, who reside in
the Vindhya mountains; birds of a celestial origin, found, when just
born, by the Muni Samika, on the field of Kurukshetra, and brought up
by him along with his scholars : in consequence of which, and by virtue
of their heavenly descent, they became profoundly versed in the Vedas,
and a knowledge of spiritual truth. This machinery is borrowed from
the Mahabharata, with some embellishment. Jaimini accordingly has
recourse to the birds, Pingaksha and his brethren, and puts to them the
questions he had asked of the Muni. “ Why was Vasudeva bom as a
mortal? How was it that Draupadi was the wife of the five Pdhdus?
Why did Baladeva do penance for Brahmanicide? and why were the
children of Draupadi destroyed, when they had Krishfia and Aijuna to
defend them?” The ansu'ers to these inquiries occupy a number of
chapters, and form a sort of supplement to the Mahabharata ; supplying.

PREFACE.

XXXV

partly by invention, perhaps, and partly by reference to equally ancient
authorities, the blanks left in some of its narrations.

Legends of Vritrfisura’s death, Baladeva’s penance, HariSchandra’s
elevation to heaven, and the quarrel between VaSish'tha and Viswa-
mitra, are followed by a discussion respecting birth, death, and sin ;
which leads to a more extended description of the different hells than is
found in other Pur^as. The account of creation which is contained in
this work is repeated by the birds after Mirkahdeya’s account of it to
Kroshtuki, and is confined to the origin of the Vedas and patriarchal
families, amongst whom are new characters, as Duhsaha and his wife
M^rshti, and their descendants; allegorical personages, representing
intolerable iniquity and its consequences. There is then a description
of the world, with, as usual to this Pur4fia, several singularities, some of
which are noticed in the following pages. This being the state of the
world in the Sw^ambhuva Manwantara, an account of the other Man-
wantaras succeeds, in which the births of the Manus, and a number of
other particulars, are peculiar to this work. The present or Vaivaswata
Manwantara is very briefly passed over ; but the next, the first of the
future Manwantaras, contains the long episodical narrative of the actions
of the goddess Durga, which is the especial boast of this Pur&na, and is
the text-book of the worshippers of K^i, Chandi, or Durga, in Bengal.
It is the Chafidi Pdtha, or Durga Mahatmya, in which the victories of
the goddess over different evil beings, or Asuras, are detailed with con-
siderable power and spirit. It is read daily in the temples of Durga, and
furnishes the pomp and circumstance of the great festival of Bengal, the
Durga puja, or public worship of that goddess^.

After the account of the Manwantaras is completed, there follows a
series of legends, some new, some old, relating to the sun and his
posterity ; continued to Vaivaswata Manu and his sons, and their imme-
diate descendants; terminating with Dama, the son of Narishyanta^^.
Of most of the persons noticed, the work narrates particulars not found
elsewhere.

A translation into English by a Ma- was published at Calcutta in 1823.
dras Pandit, Kdvali Venkata lUmasw&mi, See Vishnu P., p. 253. n. 22.

xxxvi

PREFACR

This Puriha has a character different from that of all the others. It
has nothing of a sectarial spirit, little of a religious tone, rarely inserting
prayers and invocations to any deity, and such as are inserted are brief
and moderate. It deals little in precepts, ceremonial or moral. Its
leading feature is narrative, and it presents an uninterrupted succession
of legends, most of which, when ancient, are embellished with new cir-
cumstances ; and when new, partake so far of the spirit of the old, that
they are disinterested creations of the imagination, having no particular
motive; being designed to recommend no special doctrine or observ-
ance. Whether they are derived from any other source, or whether
they are original inventions, it is not possible to ascertain. They are
most probably, for the greater part at least, original ; and the whole has
been narrated in the compiler’s own manner, a manner superior to that
of the Purdhas in general, with exception of the Bh%avata.

It is not easy to conjecture a date for this Purdha : it is subsequent to
the Mahabhdrata, but how long subsequent is doubtful. It is unques-
tionably more ancient than such works as the Brahma, Padma, and
Ndradiya Purdhas ; and its freedom from sectarial bias is a reason for
supposing it anterior to the Bhagavata. At the same time, its partial
conformity to the definition of a Purdha, and the tenor of the additions
which it has made to received legends and traditions, indicate a not very
remote age ; and, in the absence of any guide to a more positive conclu-
sion, it may conjecturally be placed in the ninth or tenth century.

8. Agni Purdha. “ That Purdha which describes the occurrences of
the Iddna Kalpa, and was related by Agni to Yadish'tha, is called the
Agneya : it consists of sixteen thousand stanzas^.” The Agni or Agneya
Purdha derives its name from its having being communicated originally
by Agni, the deity of fire, to the Muni Yadishtha, for the purpose of
instructing him in the twofold knowledge of Brahma^. By him it was
taught to Yydsa, who imparted it to Sdta ; and the latter is represented
as repeating it to the Rishis at Naimishdrafiya. Its contents are vari-
ously specified as sixteen thousand, fifteen thousand, or fourteen thousand

N ” See p. 642,

PREFACE.

xxxvii

stanzas. The two copies which were employed by me contain about
fifteen thousand ^okas. There are two in the Company’s library, which
do not extend beyond twelve thousand verses; but they are in many
other respects different from mine: one of them was written at Agra, in
the reign of Akbar, in A. D. 1589.

The Agni Purdfia, in the form in which it has been obtained in
Bengal and at Benares, presents a striking contrast to the Markafideya.
It may be doubted if a single line of it is original. A very great pro-
portion of it may be traced to other sources ; and a more careful collation
— if the task was worth the time it would require — would probably
discover the remainder.

The early chapters of this Purdha®® describe the Avataras; and in
those of Rama and Krishna avowedly follow the Ramayada and Maha-
bhdrata. A considerable portion is then appropriated to instructions for
the performance of religious ceremonies ; many of which belong to the
Tdntrika ritual, and are apparently transcribed from the principal author*
ities of that system. Some belong to mystical forms of Saiva worship,
little known in Hindustan, though perhaps still practised in the south.
One of these is the Dikshd, or initiation of a novice; by which, with
numerous ceremonies and invocations, in which the mysterious mono-
syllables of the Tantras are constantly repeated, the disciple is trans-
formed into a living personation of Siva, and receives in that capacity
the homage of bis Guru. Interspersed with these, are chapters descrip-
tive of the earth and of the universe, which are the same as those of the
Vishdu Purdda ; and Mahatmyas or legends of holy places, particularly
of Gaya. Chapters on the duties of kings, and on the art of war, then
occur, which have the appearance of being extracted from some older
work, as is undoubtedly the chapter on judicature, which follows them,
and which is the same as the text of the Mitakshara. Subsequent to
these, we have an account of the distribution and arrangement of the
Vedas and Purddas, which is little else than an abridgment of the

Analysis of the Agni Purdna : Jour* the Agni is a Vaishnava Purina : it is one
nal of the Asiatic Society of Bengal, March of the Tdmasa or S'aiva class, as mentioned
1833. 1 have there stated incorrectly that above.

k

PREFACE.

xxxviii

Vishnu : and in a chapter on gifts we have a description of the Pnr&has,
which is precisely the same, and in the same situation, as the similar
subject in the Matsya Purdha. The genealogical chapters are meagre
lists, differing in a few respects from those commonly received, as here-
after noticed, but unaccompanied by any particulars, such as those
recorded or invented in the Markahdeya. The next subject is medicine,
compiled avowedly, but injudiciously, from the SauSruta. A series of
chapters on the mystic worship of Siva and Devi follows ; and the work
winds up with treatises on rhetoric, prosody, and grammar, according to
the S6tras of Pingala and P&nini.

The cyclopsedical character of the Agni Puraha, as it is now described,
excludes it from any legitimate claims to be regarded as a Puraha, and
proves that its origin cannot be very remote. It is subsequent to the
Itih^sas; to the chief works on grammar, rhetoric, and medicine; and
to the introduction of the T&ntrika worship of Devi. When this latter
took place is yet far from determined, but there is every probability that
it dates long after the beginning of our era. The materials of the Agni
Purdha are, however, no doubt of some antiquity. The medicine of
Sudruta is considerably older than the ninth century ; and the grammar
of Panini probably precedes Christianity. The chapters on archery and
arms, and on regal administration, are also distinguished by an entirely
Hindu character, and must have been written long anterior to the
Mohammedan invasion. So far the Agni Purdha is valuable, as embo-
dying and preserving relics of antiquity, although compiled at a more
recent date.

Col. Wilford has made great use of a list of kings derived from an
appendix to the Agni Purdha, which professes to be the sixty-third or
last section. As he observes, it is seldom found annexed to the Purdha.
I have never met with it, and doubt its ever having formed any part of
the original compilation. It would appear from Col. Wilford’s remarks,
that this list notices Mohammed as the institutor of an era; but his
account of this is not very distinct. He mentions explicitly, however,
that the list speaks of Sdlivdhana and Vikramdditya ; and this is quite

Essay on Yiknunddifya and Sdlivdhana : As. Res. vol. IX. p. 131.

PREFACE.

XXXIX

Sufficient to establish its character. The compilers of the PurMas were
not such bunglers as to bring within their chronology so well known a
personage as Yikram&ditya. There are in all parts of India various
compilations ascribed to the Purdhas, which never formed any portion
of their contents, and which, although offering sometimes useful local
information, and valuable as preserving popular traditions, are not in
justice to be confounded with the PurMas, so as to cause them to be
charged with even more serious errors and anachronisms than those of
which they are guilty.

The two copies of this work in the library of the East India Company
appropriate the first half to a description of the ordinary and occasional
observances of the Hindus, interspersed with a few legends : the latter
half treats exclusively of the history of R4ma.

9. Bhavishya PurdAa. “ The Purafia in which Brahm4, having
described the greatness of the sun, explained to Manu the existence of
the world, and the characters of all created things, in the course of the
Aghora Kalpa ; that, is called the Bhavishya, the stories being for the
most part the events of a future period. It contains fourteen thousand
five hundred stanzas^.” This Purdfia, as the name implies, should be a
book of prophecies, foretelling what will be (bhavishyati), as the Matsya
Purdna intimates. Whether such a work exists is doubtful. The copies,
which appear to be entire, and of which there are three in the library of
the East India Company, agreeing in their contents with two in my
possession, contain about seven thousand stanzas. There is another
work, entitled the Bhavishyottara, as if it was a continuation or supple-
ment of the former, containing also about seven thousand verses ; but the
subjects of both these works are but to a very imperfect degree analo-
gous to those to which the Matsya alludes®.

The Bhavishya Purdfia, as I have it, is a work in a hundred and

^ WSlfVyUMIflWHlfl^HW i vNk had not been able to procure the Bha-

wuflw# » lanrnrm ^ vishya P., nor even ever to obtain any
WPrer WUfSi tnu W i account of its contents ; Anc. and Hindu

uftpil wftjiurt ufW Tiflrdwnt 11 Mythology, p. 153, note.

® Col. Vans Keimedy states that he

xl PREFACE.

twenty-six short chapters, repeated by Sumantu to ^at4nika, a king of
the Pahidu family. He notices, however, its having originated with
Swayambhu or Brahmd; and describes it as consisting of five parts;
four dedicated, it should seem, to as many deities, as they are termed,
Brahm&, Vaishfiava, Saiva, and Tw&shtra; whilst the fifth is the Prati-
sarga, or repeated creation. Possibly the first part only may have come
into my hands, although it does not so appear by the manuscript.

Whatever it may be, the work in question is not a Pur&fia. The first
portion, indeed, treats of creation ; but it is little else than a transcript of
the words of the first chapter of Manu. The rest is entirely a manual of
religious rites and ceremonies. It explains the ten Sansk&ras, or initi-
atory rites ; the performance of the Sandhya ; the reverence to be shewn
to a Guru ; the duties of the difierent Asramas and castes ; and enjoins a
number of Vratas, or observances of fasting and the like, appropriate to
different lunar days. A few legends enliven the series of precepts. That
of the sage Chyavana is told at considerable length, taken chiefiy from
the Mahdbharata. The Naga Pancbami, or fifth lunation, sacred to the
serpent-gods, gives rise to a description of different sorts of snakes. After
these, which occupy about one-third of the chapters, the remainder of
them conform in subject to one of the topics referred to by the Matsya.
They chiefly represent conversations between Krishfia, his son ^&mba,
who had become a leper by the curse of Durv^as, Yarish'tha, N^rada,
and Vy&sa, upon the power and glory of the sun, and the manner in
which he is to be worshipped. There is some curious matter in the last
chapters, relating to the Magas, silent worshippers of the sun, from S4ka-
dwipa, as if the compiler had adopted the Persian term Magh, and con-
nected the fire-worshippers of Iran with those of India. This is a subject,
however, that requires farther investigation.

The Bhavishyottara is, equally with the preceding, a sort of manual
of religious offices, the greater portion being appropriated to Vratas, and
the remainder to the forms and circumstances with which gifts are to be
presented. Many of the ceremonies are obsolete, or are observed in a
different manner, as the Rath-y^tra, or car festival ; and the Madanot-
sava, or festival of spring. The descriptions of these throw some light

PREFACE.

xli

upon the publit; condition of the Hindu religion at a period probably
prior to the Mohammedan conquest. The different ceremonies are illus-
trated by . legends, which are sometimes ancient, as, for instance, the
destruction of the god of love by Siva, and his thence becoming Ananga,
the disembodied lord of hearts. The work is supposed to be communi-
cated by Krishha to Yudhishthira, at a great assemblage of holy persons
at the coronation of the latter, after the conclusion of the great war.

10. Brahma -vaivartta PurMa. “That Pur^ha which is related by
Sdvarhi to Narada, and contains the account of the greatness of Krishna,
with the occurrences of the Rathantara Kalpa, where also the story of
Brahma-varaha is repeatedly told, is called the Brahma-vaivartta, and
contains eighteen thousand stanzas^.” The account here given of the
Brahma-vaivartta PurMa agrees with its present state as to its extent.
The copies rather exceed than fall short of eighteen thousand stanzas.
It also correctly represents its comprising a M4hdtmya or legend of
Krishna; but it is very doubtful, nevertheless, if the same work is
intended.

The Brahma-vaivartta, as it now exists, is narrated, not by Sdvarhi,
but the Rishi N4r4yaha to Narada, by whom it is communicated to
jYyasa : he teaches it to S6ta, and the latter repeats it to the Rishis at
Naimisharahya. It is divided into four Khahdas, or books ; the Brahma,
Prakriti, Gane4a, and Krishha Janma Khahdas ; dedicated severally to
descrtbe the acts of Brahma, Devi, Ganesa, and Krishfia; the latter,
however, throughout absorbing the interest and importance of the work.
In none of these is there any account of the Vardha Avatara of Vishnu,
which seems to be intended by the Matsya; nor any reference to a
Rathantara Kalpa. It may also be observed, that, in describing the
merit of presenting a copy of this PurMa, the Matsya adds, “ Whoever
makes such gift, is honoured in the Brahma-loka a sphere which is of
very inferior dignity to that to which a worshipper of Krishha is taught
to aspire by this PurMa. The character of the work is in truth so
decidedly sectarial, and the sect to which it belongs so distinctly marked,

fdi I xifd u

1

xlii

PREFACE.

that of the worshippers of the juvenile Krishha and a £>rm of

beli^ of known modem origin, that it can scarcely have found a noMoe
in a work to which, like the Matsya, a. much more remote dat^ seems to
belong. Although therefore the Matsya may be received in proof of
there having been a Brahma- vaivartta Purada at the date of its compila-
tion, dedicated especially to the honour of Krishha, yet we cannot credit
the possibility of its being the same we now possess.

Although some of the legends believed to be ancimit are scattered
through the different portions of this Pur4da, yet the great mass of it is
taken up with tiresome descriptions of Vrindavan and Goloka, the dwell-
ings of Krishda on earth and in heaven ; with endless repetitions of
prayers and invocations addressed to him ; and with insipid descriptions
of his person and sports, and the love of the Gopis and of Radhi towards
him. There are some particulars of the origin of the artificer castes,
which is of value because it is cited as authority in matters affecting
them, contained in the Brahma Khafida ; and in the Prakrita and Gane4a
Khafidas are legends of those divinities, not wholly, perhaps, modern
inventions, but of which the source has not been traced. In the life of
Krishfia the incidents recorded are the same as those narrated in the
Vishfiu and the Bh%avata; but the stories, absurd as they are, ar^
much compressed to make room for original matter, still more puerile
and tiresome. The Brahma-vaivartta has not the slightest title to be
regarded as a Purdfia®. •

11. Linga Purdfia. “Where Mahe^wara, present in the Agni Linga,
explained (the objects of life) virtue, wealth, pleasure, and final libera-
tion at the end of the Agni Kalpa, that Purdfia, consisting of eleven
thousand stanzas, was called the Lainga by Brahmd himself®.” *

The Linga Purdfia conforms accurately enough to this description.
The Kalpa is said to be the fddna, but this is the only difference. It
consists of eleven thousand stanzas. It is said to have been originally
composed by Brahma ; and the primitive Linga is a pillar of radiance.

Analysis of the Brahma-vaivartta Pu- ^ i

r&na: Journal of the Asiatic Society of i sramf

Bengal, June 183a. UUirtsrt • li

PREtFACE. xliii

in iHiich MaheiWi^ is present The work is therefore the same as that
referred to by the Matsya.

A short account is given, in the beginning, of elemental and secondary
creation, and of the patriarchal families; in which, however, Siva takes
the place of Yishdn, as the indescribable cause of all things. Brief
accounts of Siva’s incarnations and proceedings in different Kalpas next
occur, offering no interest except as characteristic of sectarial notions.
The appearance of the great fiery Linga takes place, in the interval of a
creation, to separate Vishhu and Brahm£, who not only dispute the
palm of supremacy, but fight for it; when the Linga suddenly springs
up, and puts them both to shame; as, after travelling upwards and
downwards for a thousand years in each direction, neither can approach
to its termination. Upon the Linga the sacred monosyllable Om is
visible, and the Vedas proceed from it, by which Brahma and Vishfiu
become enlightened, and acknowledge and eulogize the superior might
and glory of Siva.

A notice of the creation in the Padma Kalpa then follows, and this
leads to praises of Siva by Vishfiu and Brahma Siva repeats the story
of his incarnations, twenty-eight in number ; intended as a counterpart,
no doubt, to the twenty-four Avatdras of Vishfiu, as described in the Bha-
gavata ; and both being amplifications of the original ten Avat&ras, and
of much less merit as fictions. Another instance of rivalry occurs in the
legend of Dadhichi, a Muni and worshipper of Siva. In the Bhdgavata
there is a story of Ambarisha being defended against Durv&sas by the
discus of Vishfiu, against which that Saiva sage is helpless : here Vishfiu
hurls his discus at Dadhichi, but it falls blunted to the ground, and a
conflict ensues, in which Vishfiu and his partisans are all overthrown
by the Muni.

A description of the universe, and of the regal dynasties of the Vai-
vaswata Manwantara to the time of Krishfia, runs through a number of
chapters, in substance, and very commonly in words, the same as in
other Purfifias. After which, the work resumes its proper character,
narrating legends, and enjoining rites, and reciting prayers, intending to
do honour to Siva under various forms. Although, however, the Linga

xliv

PREFACE.

holds a prominent place amongst them, the spirit of the worship is as
little influenced by the character of the type as can well be imagined.
There is nothing like the phallic orgies of antiquity : it is all mystical
and spiritual. The Linga is twofold, external and internal. The igno>
rant, who need a visible sign, worehip Siva through a ‘ mark* or ‘ type’ —
which is the proper meaning of the word ‘ Linga’ — of wood or stone ; -but
the wise look upon this outward emblem as nothing, and contemplate in
their minds the invisible, inscrutable type, which is Siva himself. What-
ever may have been the origin of this form of worship in India, the
notions upon which it was founded, according to the impure fancies of
European writers, are not to be traced in even the Saiva Pur&6as.

Data for conjecturing the era of this work are defective, but it is
more of a ritual than a Purdha, and the Paurdhik chapters which it has
inserted, in order to keep up something of its character, have been
evidently borrowed for the purpose. The incarnations of Siva, and their
‘pupils,’ as specified in one place, and the importance attached to the

practice of the Yoga, render it possible that under the former are

/

intended those teachers of the Saiva religion who belong to the Yoga
school which seems to have flourished about the eighth or ninth cen-
turies. It is not likely that the work is earlier, it may be considerably
later. It has preserved apparently some Saiva legends of an early date,
but the greater part is ritual and mysticism of comparatively recent
introduction.

12. Var4ha Purdfia. “ That in which the glory of the great Vardha
is predominant, as it was revealed to Earth by Vishnu, in connexion,
wise Munis, with the Mdnava Kalpa, and which contains twenty-four
thousand verses, is called the V4rdha Purdfia®.”

It may be doubted if the Vardha Purdfia of the present day is here
intended. It is narrated by Vishnu as Vardha, or in the boar incarna-
tion, to the personified Earth. Its extent, however, is not half that
specified, little exceeding ten thousand stanzas. It furnishes also itself

See Asiatic Researches, vol. XVII. flpf aiTOffinipd)' i mqnijti miihr
p. 187. aresw gftwnnr. 1 inyjoflr

PREFACE.

xlv

evidence of the prior currency of some other work, similarly denomi-
nated; as, in the description of Mathur4 contained in it, Sumantu, a
Muni, is made to observe, “ The divine Vardha in former times expounded
a Puraha, for the purpose of solving the perplexity of Earth.”

Nor can the Vardha Purdha be regarded as a Purdda agreeably to
the common definition, as it contains but a few scattered and brief
allusions to the creation of the world, and the reign of kings : it has no
detailed genealogies either of the patriarchal or regal families, and no
account of the reigns of the Manus. Like the Linga Purdna, it is a
religious manual, almost wholly occupied with forms of prayer, and
rules for devotional observances, addressed to Vishdu ; interspersed with
legendary illustrations, most of which are peculiar to itself, though some
are taken from the common and ancient stock : many of them, rather
incompatibly with the general scope of the compilation, relate to the
history of Siva and Durgd®. A considerable portion of the work is
devoted to descriptions of various Tirthas, places of Vaishdava pilgrim-
age ; and one of Mathurd enters into a variety of particulars relating to
the shrines of that city, constituting the Mathurd Mdhdtmyam.

In the sectarianism of the Yardha Purdda there is no leaning to the
particular adoration of Krishda, nor are the Rath-yatra and Janmdsh-
tami included amongst the observances enjoined. There are other indi-
cations of its belonging to an earlier stage of Yaishdava worship, and it
may perhaps be referred to the age of Rdmdnuja, the early part of the
twelfth century.

13. Skanda Purdda. “ The Skdnda Purdda is that in which the six-
faced deity (Skanda) has related the events of the Tatpurusha Kalpa,
enlarged with many tales, and subservient to the duties taught by
Mahedwara. It is said to contain eighty -one thousand one hundred
stanzas : so it is asserted amongst mankind

One of these is translated by Col. so far an indication of the identity of the
Vans Kennedy, the origin of the three Vardha Purdna in the different MSS.
S^aktis, or goddesses, Saraswati, Lakshmi, ’Wgw: i

and Pdrvaff. Ancient and Hindu Mytho- ^ w

P* 2®9* The^ Tri S'akti Mahdtmya « UfUTflir nSfj

occurs, as he gives it, in my copy, and is n

m

xlvi

PREFACE.

It is uniformly agreed that the Skanda Pur&ha in a collective form
has no existence ; and the fragments in the shape of Sanhit^s, Khahdas,
and Mah&tmyas, which are affirmed in various parts of India to be por-
tions of the Puraha, present a much more formidable mass of stanzas
than even the immense number of which it is said to consist. The most
celebrated of these portions in Hindustan is the K44i Khadda, a very
minute description of the temples of Siva in or adjacent to Benares,
mixed with directions for worshipping Mahe^wara, and a great variety
of legends explanatory of its merits, and of the holiness of Kd4i : many of
them are puerile and uninteresting, but some are of a higher character.
The story of Agastya records probably, in a legendary style, the propaga-
tion of Hinduism in the south of India : and in the history of Divodasa,
king of KdSi, we have an embellished tradition of the temporary depres-
sion of the worship of Siva, even in its metropolis, before the ascendancy
of the followers of Buddha There is every reason to believe the
greater part of the contents of the KM Khadda anterior to the first
attack upon Benares by Mahmud of Ghizni. The KM Khadda alone
contains fifteen thousand stanzas.

Another considerable work ascribed in upper India to the Skanda
Purdda is the Utkala Khadda, giving an account of the holiness of
Urissa, and the Kshetra of Purushottama or Jagannatha. The same
vicinage is the site of temples, once of great magnificence and extent,
dedicated to Siva, as Bhuvaneswara, which forms an excuse for attach-
ing an account of a Vaishdava Tirtha to an eminently Saiva Purdda.
There can be little doubt, however, that the Utkala Khadda is unwar-
rantably included amongst the progeny of the parent work. Besides
these, there is a Brahmottara Khadda, a Reva Khadda, a Siva Rahasya
Khadda, a Himavat Khadda, and others. Of the Sanhitds, the chief
are the Sdta Sanhitd, Sanatkumara Sanhita, Saura Sanhita, and Kapila
Sanhita: there are several other works denominated Sanhitas. The

The legend is translated by Col. Skanda Pur&ia in the possession of my
Vans Kennedy : Ancient and Hindu My- friend Mr. C. P. Brown, of the Civil ser-
thology, Appendix B. vice of Madras, the Sanhitas are seven.

In a list of reputed portions of the the Khandas twelve, besides parts deno-

PREFACE.

xlvii

M&hitmyas are more numerous sdll According to the S(ita Sanhita, as
quoted by Col. Vans Kennedy”, the Skanda Purdha contains six San-
hit&s, five hundred Khafidas, and five hundred thousand stanzas ; more
than is even attributed to all the Pnr4fias. He thinks, judging from
internal evidence, that all the Khafidas and Sanhitas may be admitted to
be genuine, though the Mah&tmyas have rather a questionable appear-
ance. Now one kind of internal evidence is the quantity; and as no
more than eighty-one thousand one hundred stanzas have ever been
claimed for it, all in excess above that amount must be questionable.
But many of the Khafidas, the KM Khafida for instance, are quite as local
as the M4h^itmyas, being legendary stories relating to the erection and
sanctity of certain temples or groups of temples, and to certain Lingas ;
the interested origin of which renders them very reasonably objects of
suspicion. In the present state of our acquaintance with the reputed
portions of the Skanda Purdfia, my own views of their authenticity are
so opposed to those entertained by Col. Vans Kennedy, that instead of
admitting all the Sanhitds and Khafidas to be genuine, I doubt if any
one of them was ever a part of the Skanda Purina.

14. Vimana Purina. That in which the four-faced Brahmi taught
the three objects of existence, as subservient to the account of the
greatness of Trivikrama, which treats also of the Siva Kalpa, and which
consists of ten thousand stanzas, is called the Vimana Purifia^^.”

The Vimana Puriia contains an account of the dwarf incarnation
of Vishfiu; but it is related by Pulastyato Nirada, and extends to but
about seven thousand stanzas. Its contents can scarcely establish its
claim to the character of a Puriia

minated Gita, Kalpa, Stotra, &c. In the t fttv

collection of Col. Mackenzie, amongst the jlHMIidllfi VUR l

M^ih&tmyas thirty-six are said to belong II

to the Skanda P. : vol. I. p. 6i. In the From the extracts from the Vfimana

libraiy at the India House are two San- Purina translated by Col. Vans Kennedy,
hitis, tlie Siita and Sanatkumira, fourteen p. 293 et seq., it appears that his copy so
Khan^as, and twelve Mihitmyas. far corresponds with mine, and the work is

Ancient and Hindu Mythol., p. 154, therefore probably the same : two copies in
note. the Company's library also agree with mine.

xlviii

PREFACE.

There is little or no order in the subjects which this work recapitu-
lates, and which arise out of replies made by Pulastya to questions put
abruptly and unconnectedly by Nirada. The greater part of them relate
to the worship of the Linga; a rather strange topic for a Vaishfiava
Pur4ha, but engrossing the principal part of the compilation. They
are however subservient to the object of illustrating the sanctity of cer-
tain holy places ; so that the V6mana Pur&Aa is little else than a suc-
cession of Mtlh^tmyas. Thus in the opening almost of the work occurs
the story of Daksha’s sacrifice, the object of which is to send Siva to
P^ipamochana tirtha at Benares, where he is released from the sin of
Brahmanicide. Next comes the story of the burning of K^madeva, for
the purpose of illustrating the holiness of a Siva-linga at Kedare^wara in
the Himalaya, and of Badarikii^rama. The larger part of the work
consists of the Saro-m4h4tmya, or legendary exemplifications of the
holiness of Sthdfiu tirtha ; that is, of the sanctity of various Lingas and
certain pools at Thanesar and Kurukhet, the country north-west from
Delhi. There are some stories also relating to the holiness of the Godd-
vari river ; but the general site of the legends is in Hindustan. In the
course of these accounts we have a long narrative of the marriage of Siva
with Umd, and the birth of Kdrtikeya. There are a few brief allusions
to creation and the Manwantaras, but they are merely incidental ; and
all the five characteristics of a Purdna are deficient. In noticing the
Swarochisha Manwantara, towards the end of the book, the elevation of
Bali as monarch of the Daityas, and his subjugation of the universe, the
gods included, are described ; and this leads to the narration that gives
its title to the Purdda, the birth of Krishda as a dwarf, for the purpose of
humiliating Bali by fraud, as he was invincible by force. The story is
told as usual, but the scene is laid at Kurukshetra.

A more minute examination of this work than that which has been
given to it might perhaps discover some hint from which to conjecture
its date. It is of a more tolerant character than the Purddas, and divides
its homage between Siva and Vishdu with tolerable impartiality. It is
not connected, therefore, with any sectarial principles, and may have
preceded their introduction. It has not, however, the air of any anti-

PREFACE. xlix

qnity, and its compilation may have amused the leisure of some Brahman
of Benares three or four centuries ago.

15. K6rma Purdda. “ That in which Jan^rddana, in the form of a
tortoise, in the regions under the earth, explained the objects of life —
duty, wealth, pleasure, and liberation — in communication with Indra-
dyumna and the Rishis in the proximity of Sakra, which refers to the
Lakshmi Kalpa, and contains seventeen thousand stanzas, is the K{irma
PurdAa^fi.”

In the first chapter of the Kdrma Pur^fia it gives an account of itself,
which does not exactly agree with this description. S6ta, who is repeat-
ing the narration, is made to say to the Rishis, “ This most excellent
Kaurma Pur4fia is the fifteenth. Sanhitas are fourfold, from the variety
of the collections. The Brahmi, Bhagavati, Sauri, and Vaisbnavi, are
well known as the four Sanhitas which confer virtue, wealth, pleasure,
and liberation. This is the Brahmi Sanhita, conformable to the four
Vedas ; in which there are six thousand 41okas, and by it the importance
of the four objects of life, O great sages, holy knowledge and Paramei^
wara is known.” There is an irreconcilable difference in this specifica-
tion of the number of stanzas and that given above. It is not very clear
what is meant by a Sanhita as here used. A Sanhiti, as observed above
(p. xi), is something different from a Pur^fia. It may be an assemblage
of prayers and legends, extracted professedly from a Pur&fia, but is not
usually applicable to the original. The four Sanhitas here specified refer
rather to their religious character than to their connexion with any spe-
cific work, and in fact the same terms are applied to what are called
Sanhitas of the Sk^nda. In this sense a Purdfia might be also a Sanhita ;
that is, it might be an assemblage of formulae and legends belonging to a
division of the Hindu system ; and the work in question, like the Vishnu
Purfula, does adopt both titles. It says, “ This is the excellent Kaurma
Purdfia, the fifteenth (of the series) and again, “ This is the Brahmi
Sanhita.” At any rate, no other work has been met with pretending to
be the Kdrma Purdfia.

wtapw w i UT xffWr. i

iwd wwwTu vrtIu; i ii

n

I

PREFACE.

With i«gard to the other particulars specified by tite Matsya, traces
of them are to be found. Although in two accounts of the traditional
communication of the Purdha no mention is made of Yishhu as one of
the teachers, yet S6ta repeats at the outset a dialogue between Vishhu,
as the Kdrma, and Indradyumna, at the time of the churning of the
ocean ; and much of the subsequent narrative is put into the mouth of
the former.

The name, being that of an Avatara of Visbhu, might lead us to
expect a Vaishhava work ; but it is always and correctly classed with the
Saiva Purdhas, the greater portion of it inculcating the worship of Siva
and Durga. It is divided into two parts, of nearly equal length. In the
first part, accounts of the creation, of the Avataras of Vishnu, of the solar
and lunar dynasties of the kings to the time of Krishha, of the universe,
and of the Manwantaras, are given, in general in a summary manner, but
not unfrequently in the words employed in the Vishnu Purdha. With these

are blended hymns addressed to Mahedwara by Brahma and others ; the

/

defeat of Andhakasura by Bhairava ; the origin of four Saktis, Mahed-

t t / /

wari, Siva, Sati, and Haimavati, from Siva; and other Saiva legends.

One chapter gives a more distinct and connected account of the incarna-

/

tions of Siva in the present age than the Linga ; and it wears still more
the appearance of an attempt to identify the teachers of the Yoga school
with personations of their preferential deity. Several chapters form a
Kddi Mahatmya, a legend of Benares. In the second part there are no
legends. It is divided into two parts, the Idwara Gita^^ and Vydsa Gita.
In the former the knowledge of god, that is, of Siva, through contempla-
tive devotion, is taught. In the latter the same object is enjoined through
works, or observance of the ceremonies and precepts of the Vedas.

The date of the Kurma Purdfia cannot be very remote, for it is avow-
edly posterior to the establishment of the Tantrika, the Sdkta, and the
Jain sects. In the twelfth chapter it is said, “The Bhairava, Varna,
Arhata, and Ydmala ^tras are intended for delusion.” There is no

This is also translated by Col. Vans as in other passages quoted by him from
Kennedy (Anc. and Hindu Mythol., Ap- the Kurma, his MS. and mine agree,
pendix D. p. 444) $ and in this instance,

PREFACE.

li

reason to believe that the Bhairava and Y^mala Tantras are very ancient
works, or that the practices of the left-hand Siktas, or the doctrines of
Arhat or Jina were known in the early centuries of our era.

16. Matsya Pur66a. “ That in which, for the sake of promulgating
the Vedas, Vishhu, in the beginning of a Kalpa, related to Mann the
story of Narasinha and the events of seven Kalpas, that, O sages, know
to be the M£tsya Pur&ha, containing twenty thousand stanzas

We might, it is to be supposed, admit the description which the
Matsya gives of itself to be correct, and yet as regards the number of
verses there seems to be a mistatement. Three very good copies, one in
my possession, one in the Company’s library, and one in the Radcliffe
library, concur in all respects, and in containing no more than between
fourteen and fifteen thousand stanzas: in this case the Bb^gavata is
nearer the truth, when it assigns to it fourteen thousand. We may
conclude, therefore, that the reading of the passage is in this respect
erroneous. It is correctly said that the subjects of the Pur&na were
communicated by Vishfiu, in the form of a fish, to Mann.

The Purdfia, after the usual prologue of Sdta and the Rishis, opens
with the account of the Matsya or ‘ fish’ Avatdra of Yishfiu, in which he
preserves a king named Manu, with the seeds of all things, in an ark,
from the waters of that inundation which in the season of a Pralaya
overspreads the world. This story is told in the Mahabharata, with
reference to the Matsya as its authority ; from which it might be inferred
that the Purdfia was prior to the poem. This of course is consistent with
the tradition that the Purdfias were first composed by Vydsa ; but there
cnn be no doubt that the greater part of the Mahdbhdrata is much
older than any extant Purdfia. The present instance is itself a proof;
for the primitive simplicity with which the story of the fish Avatara is
told in the Mahdbhdrata is of a much more antique complexion than
the mysticism and extravagance of the actual Matsya Purdda. In the
former, Manu collects the seeds of existing things in the ark, it is not
said how : in the latter, he brings them all together by the power of Yoga.

^ wmtr. *nsre wsijpl ^ftnnn: • Tnmwfsflr wrm

^ wsw wtfthpw » wfirfwnNln m ffiiflr «

lii

PBEFACE.

In the latter, the great serpents come to the king, to serve as
wherewith to fasten the ark to the horn of the fish : in the former, a
cable made of ropes is more intelligibly employed for the purpose.

Whilst the ark floats, fastened to the fish, Manu enters into conversa-
tion with him ; and his questions, and the replies of Vishfiu, form the
main substance of the compilation. The first subject is the creation,
which is that of Brahma and the patriarchs. Some of the details are the
usual ones ; others are peculiar, especially those relating to the Pitris, or
progenitors. The regal dynasties are next described ; and then follow
chapters on the duties of the different orders. It is in relating those of
the householder, in which the duty of making gifts to Brahmans is com-
prehended, that we have the specification of the extent and subjects of
the Purinas. It is meritorious to have copies made of them, and to give
these away on particular occasions. Thus it is said of the Matsya;

Whoever gives it away at either equinox, along with a golden fish and
a milch cow, gives away the whole earth that is, he reaps a like reward
in his next migration. Special duties of the householder — Vratas, or
occasional acts of piety — are then described at considerable length, with
legendary illustrations. The account of the universe is given in the
usual strain. Saiva legends ensue ; as, the destruction of Tripur&sura ;
the war of the gods with Taraka and the Daityas, and the consequent
birth of Kartikeya, with the various circumstances of Umd’s birth and
marriage, the burning of Kamadeva, and other events involved in that
narrative ; the destruction of the Asuras Maya and Andhaka ; the origin
of the M4tris, and the like ; interspersed with the Vaishfiava legends of
the Avatdras. Some Mahatmyas are also introduced ; one of which, the
Narmadd Mahatmya, contains some interesting particulars. There are
various chapters on law and morals ; and one which furnishes direction
for building bouses, and making images. We then have an account of
the kings of future periods ; and the PurdiA concludes with a chapter
on gifts.

The Matsya Purdfia, it will be seen even, from this brief sketch of its
contents, is a miscellaneous compilation, but including in its contents the
elements of a genuine Purdfia. At the same time it is of too mixed a

PREFACE.

liii

character to be considered as a genuine work of the PaurMik class ; and
upon examining it carefully, it may be suspected that it is indebted to
various works, not only for its matter, but for its words. The genealogical
and historical chapters are much the same as those of the Vishnu ; and
many chapters, as those bn the Pitris and Sraddhas, are precisely the
same as those of the Srish'ti Khahda of the Padma Purdha. It has drawn
largely also from the Mahabh^ta : amongst other instances, it is suffi-
cient to quote the story of Savitri, the devoted wife of Satyavat, which is
given in the Matsya in the same manner, but considerably abridged.

Although a Saiva work, it is not exclusively so, and it has no such
sectarial absurdities as the Kurma and Linga. It is a composition of
considerable interest; but if it has extracted its materials from the
Padma, which it also quotes on one occasion, the specification of the
Upa-purahas, it is subsequent to that work, and therefore not very
ancient.

17. Gdruda PurMa. “ That which Vishnu recited in the Garuda
Kalpa, relating chiefly to the birth of Garuda from Vinatd, is here
called the Garuda Pur^ha; and in it there are read nineteen thousand
verses

The Garuda Purina which has been the subject of my examination
corresponds in no respect tvith this description, and is probably a differ-
ent work, though entitled the G4ruda Pur4ha. It is identical, however,
with two copies in the Company's library. It consists of no more than
about seven thousand stanzas ; it is repeated by Brahmd to Indra ; and
it contains no account of the birth of Garuda. There is a brief notice of
the creation; but the greater part is occupied with the description of
Vratas, or religious observances, of holidays, of sacred places dedicated
to the sun, and with prayers from the Thntrika ritual, addressed to the

S

sun, to Siva, and to Vishhu. It contains also treatises on astrology,
palmistry, and precious stones ; and one, still more extensive, on medi-
cine. The latter portion, called the Preta Kalpa, is taken up with
directions for the performance of obsequial rites. There is nothing in

trainf n

Kt pbeface.

all this to justify the application of the name. Whether a genuine
Giruda PurMa exists is doubtful. The description given in the Mat83ra
is less particular than even the brief notices of the other Pur&das, and
might have easily been written without any knowledge of the book
itself, being, with exception of the number of stanzas, confined to cir-
cumstances that the title alone indicates.

18. Brahm^nda Purina. “ That which has declared, in twelve thou-
sand two hundred verses, the magnificence of the egg of Brahm£, and in
which an account of the future Kalpas is contained, is called the Brah-
mafida Purdfia, and was revealed by Brahmd

The Brahmdfida Purana is usually considered to be in much the same
predicament as the Skdnda, no longer procurable in a collective body,
but represented by a variety of Khahdas and Mdhatmyas, professing to
be derived from it. The facility with which any tract may be thus
attached to the non-existent original, and the advantage that has been
taken of its absence to compile a variety of unauthentic fragments, have
given to the Brahmdfida, Skanda, and Padma, according to Col. Wilford,
the character of being the Purdfias of thieves or impostors This is
not applicable to the Padma, which, as above shewn, occurs entire and
the same in various parts of India. The imposition of which the other
two are made the vehicles can deceive no one, as the purpose of the
particular legend is always too obvious to leave any doubt of its origin.

Copies of what profess to be the entire Brahmanda Purdfia are some-
times, though rarely, procurable. I met with one in two portions, the
former containing one hundred and twenty-four chapters, the latter
seventy-eight; and the whole containing about the number of stanzas
assigned to the Purdda. The first and largest portion, however, proved
to be the same as the Vayu Pnrdna, with a passage occasionally slightly
varied, and at the end of each chapter the common phrase ‘ Iti Brah-
mddda Purdde’ substituted for ‘ Iti Vayu Purdde.’ I do not think there
was any intended fraud in the substitution. The last section of the first
part of the Vdyu Purdda is termed the Brahmddda section, giving an

i iwnn i winroi ey »

inmii i ufWsrf w As. Res. vol. VIII. p. 35a.

PREFACE.

Iv

account of the diasoluticm of the univerBe ; and a careless or ignorant
transcriber might haye taken this for the title of the whole. The
checks to the identity of the work have been honestly preserved, both
in the index and the frequent specification of Vdyu as the teacher or
narrator of it.

The second portion of this Brahm&fida is not any part of the V^u ;
it is probably current in the Dakhin as a Sanhita or Khanda. Agastya
is represented as going to the city Kanchi (Conjeveram), where Vishnu,
as Hayagriva, appears to him, and, in answer to his inquiries, imparts to
him the means of salvation, the worship of Parasakti. In illustration of
the efficacy of this form of adoration, the main subject of the work is an
account of the exploits of Lalita Devi, a form of Durga, and her destruc-
tion of the demon Bhdnd^ura. Rules for her worship are also given,

* — _

which are decidedly of a Sakta or Tantrika description ; and this work
cannot be admitted, therefore, to be part of a genuine Purina.

The Upa-pur6nas, in the few instances which are known, differ little
in extent or subject from some of those to which the title of Purtiua is
ascribed. The Matsya enumerates but four; but the Devi Bhagavata
has a more complete list, and specifies eighteen. They are, 1. The
Sanatkumara, 2. Narasinha, 3. Naradiya, 4. Siva, 5. Durvdsasa, C. Ka-
pila, 7. Manava, 8. Au^anaSa, 9. Varuna, 10. Kalika, 11. Sdmba, 12. Nandi,
13. Saura, 14. Paraiiara, 15. Aditya, 16. Mdhe^wara, 1 7. Bhagavata, 18. Va-
^ish'tha. The Matsya observes of the second, that it is named in the
Padma Purkfia, and contains eighteen thousand verses. The Nandi it
calls Nandd, and says that Kartikeya tells in it the story of Nanda. A
rather different list is given in the Reva Khanda; or, 1. Sanatkumiira,
2. Narasinha, 3. Nanda, 4. Sivadharma, 5. Durv^sasa, 6. Bhavishya,
related by Narada or Naradiya, 7. Kapila, 8. Manava, 9. Au4anai^,
10. Brahmahda, 11. Varufia, 12. Kalika, 13. Mahe^wara, 14. Samba,
15. Saura, 16. Pdr^ra, 17. Bh%avata, 18. Kaurma. These authorities,
however, are of questionable weight, having in view, no doubt, the
pretensions of the Devi Bhagavata to be considered as the authentic
Bhagavata.

Of these Upa-purdfias few are to be procured. Those in my posses-

Ivi

PREFACE.

sion are the Siva, considered as distinct from the V%u; the Kdlik^
and perhaps one of the Ndradiyas, as noticed above. I have also three
of the Skandhas of the Devi Bh&gavata, which most undoubtedly is not
the real Bhdgavata, supposing that any Pur4/ia so named preceded the
work of Vopadeva. There can be no doubt that in any authentic list
the name of Bh4gavata does not occur amongst the Upa-pur^has : it
has been put there to prove that there are two works so entitled, of
which the Pur6Aa is the Devi Bh&gavata, the Upa-puraha the Sri Bh4-
gavata. The true reading should be Bh&rgava, the Puriha of Bhrigu ;
and the Devi Bhdgavata is not even an Upa-purdha. It is very ques-
tionable if the entire work, which as far as it extends is eminently a
Sakta composition, ever had existence.

The Siva Upa-purdha contains about six thousand stanzas, distributed
into two parts. It is related by Sanatkumara to Vyasa and the Rishis at
Naimisharahya, and its character may be judged of from the questions
to which it is a reply. “ Teach us,” said the Rishis, “ the rules of wor-
shipping the Linga, and of the god of gods adored under that type;
describe to us his various forms, the places sanctified by him, and the

prayers with which he is to be addressed.” In answer, Sanatkumdra
/

repeats the Siva PurdAa, containing the birth of Vishhu and Brahmd ;
the creation and divisions of the universe ; the origin of all things from
the Linga ; the rules of worshipping it and Siva ; the sanctity of times,
places, and things, dedicated to him ; the delusion of Brahmd and Vishhu
by the Linga ; the rewards of offering flowers and the like to a Linga ;
rules for various observances in honour of Mahddeva ; the mode of prac-
tising the Yoga; the glory of Benares and other Saiva Tirthas; and the
perfection of the objects of life by union with Maheswara. These sub-
jects are illustrated in the first part with very few legends; but the

/

second is made up almost wholly of Saiva stories, as the defeat of Tri-
purdsura ; the sacrifice of Daksha ; the births of Kartikeya and Ganeda
the sons of Siva, and Nandi and Bhringariti his attendants and others;
together with descriptions of Benares and other places of pilgrimage,
and rules for observing such festivals as the Sivaratri. This work is a
Saiva manual, not a Purdfia.

PREFACE.

Ivii

The K&lika Pur4ha contains about nine thousand stanzas in ninety-
eight chapters, and is the only work of the series dedicated to recom-
mend the worship of the bride of Siva, in one or other of her manifold

forms, as Girij£, Devi, Bhadrakali, Kdli, Mah&maya. It belongs there-

/

fore to the Sdkta modification of Hindu belief, or the worship of the
female powers of the deities. The influence of this worship shews itself
in the very first pages of the work, which relate the incestuous passion
of Brahma for his daughter Sandhya, in a strain that has nothing analo-
gous to it in the Vayu, Linga, or Siva Pur^as.

The marriage of Siva and Parvati is a subject early described,
with the sacrifice of Daksha, and the death of Sati : and this work is
authority for Siva’s carrying the dead body about the world, and the
origin of the Pithasthdrias, or places where the different members of it
were scattered, and where Lingas were consequently erected. A legend
follows of the births of Bhairava and Vet61a, whose devotion to difierent
forms of Devi furnishes occasion to describe in great detail the rites and
formulae of which her worship consists, including the chapters on san-
guinary sacrifices, translated in the Asiatic Researches. Another pecu-
liarity in this work is afforded by very prolix descriptions of a number
of rivers,and mountains at Kamarfipa-tirtha in Asam, and rendered holy
ground by the celebrated temple of Durgd in that country, as K^mukshi
or K4m4khy4. It is a singular, and yet uniiivestigated circumstance,

that Asam, or at least the north-east of Bengal, seems to have been in a

/

great degree the source from which the T^ntrika and Sakta corruptions
of the religion of the Vedas and Pur^has proceeded.

The specification of the Upa-purdfias, whilst it names several of which
the existence is problematical, omits other works, bearing the same desig-
nation, which are sometimes met with. Thus in the collection of Col.
Mackenzie we have a portion of the Bh&rgava, and a Mudgala Puraha,
which is probably the same with the Gane^a Upa-pur&ha, cited by Col.
Vans Kennedy**. I have also a copy of the Ganesa Purirka, which
seems to agree with that of which he speaks ; the second portion being
entitled the Krida Khafida, in which the pastimes of Gane4a, including

Mackenzie Collection, I. 50, 51. Anc. and Hindu Mythology, p. 251.

P

Iviii PREFACE.

a rariety of legendary matters, are described. The main subject of the
work is the greatness of Granei^, and prayers and formulm appropriate to
him nre abundantly detailed. It appears to be a work originating with
the G&napatya sect, or worshippers of Gane4a. There is also a minor
Pur&ha called Adi, or * first,’ not included in the list. This is a work,
however, of no great, extent or importance, and is confined to a detail of
the sports of the juvenile Krishfia.

From the sketch thus offered of the subjects of the PurAAas, and
which, although admitting of correction, is believed to be in the main a
candid and accurate summary, it will be evident that in their present
condition they must be received with caution as authorities for the
mythological religion of the Hindus at any remote period. They pre-
serve, no doubt, many ancient notions and traditions; but these have
been so much mixed up with foreign matter, intended to favour the
popularity of particular forms of worship or articles of faith, that they
cannot be unreservedly recognised as genuine representations of what
we have reason to believe the Purdhas originally were.

The safest sources for the ancient legends of the Hindus, after the
Vedas, are no doubt the two great poems, the Ramayafia and Maha-
bharata. The first offers only a few, but they are of a primitive cha-
racter. The Mahabharata is more fertile in fiction, but it is more
miscellaneous, and much that it contains is of equivocal authenticity,
and uncertain date. Still it affords many materials that are genuine,
and it is evidently the great fountain from which most, if not all, of the
Pur^has have drawn ; as it intimates itself, when it declares that there
is no legend current in the world which has not its origin in the
Mahabharata

A work of some extent professing to be part of the Mahabharata may
more accurately be ranked with the Paur^fiik compilations of least
authenticity, and latest origin. The Hari Vansa is chiefly occupied
with the adventures of Krishha, but, as introductory to his era, it records
particulars of the creation of the world, and of the patriarchal and regal

win n • ‘ Unconnected with this narrative, no story is
known upon earth/ Vol. I. p. ii. 1. 307.

PREFACE,

lix

dynasties. This is done with much carelessness and inaccuracy of com-
pilation, as I have had occasion frequently to notice in the following
pag^. The work has been very industriously translated by M. Langlois.

A comparison of the subjects of the following pages with those of the
other Pur&has will sufficiently shew that of the whole series the Yishhu
most closely conforms to the definition of a Pancha-lakshaha Pur&ha, or
one which treats of five specified topics. It comprehends them all ; and
although it has infused a portion of extraneous and sectarial matter, it
has done so with sobriety and with judgment, and has not suffered the
fervour of its religious zeal to transport it into very wide deviations from
the prescribed path. The legendary tales which it has inserted are few,
and are conveniently arranged, so that they do not distract the attention
of the compiler from objects of more permanent interest and importance.

The first book of the six, into which the work is divided, is occupied
chiefly with the details of creation, primary (Sarga) and secondary (Pra-
tisarga) ; the first explaining how the universe proceeds from Prakriti,
or eternal crude matter ; the second, in what manner the forms of things
are developed from the elementary substances previously evolved, or how
they reappear after their temporary destruction. Both these creations
are periodical, but the termination of the first occurs only at the end of
the life of Brahmd, when not only all the gods and all other forms are
annihilated, but the elements are again merged into primary substance,
besides which one only spiritual being exists : the latter takes place at the
end of every Kalpa, or day of Brahm^, and affects only the forms of infe-
rior creatures, and lower worlds, leaving the substance of the universe
entire, and sages and gods unharmed. The explanation of these events
involves a description of the periods of time upon which they depend,
and which are accordingly detailed. Their character has been a source
of very unnecessary perplexity to European writers, as they belong to a
scheme of chronology wholly mythological, having no reference to any
real or supposed history of the Hindus, but applicable, according to their
system, to the infinite and eternal revolutions of the universe. In these
notions, and in that of the coeternity of spirit and matter, the theogony
and cosmogony of the Pur&fias, as they appear in the Vishfiu Pur^fia,

lx PREFACE.

belong to and illustrate systems of high antiquity, of which we have only
fragmentary traces in the records of other nations.

The course of the elemental creation is in the Vishhu, as in . other
Pur4has, taken from the Sdnkhya philosophy ; but the agency that
operates upon passive matter is confusedly exhibited, in consequence of
a partial adoption of the illusory theory of the Veddnta philosophy, and
the prevalence of the Paur&hik doctrine of Pantheism. However incom-
patible with the independent existence of Pradh^na or crude matter,
and however incongruous with the separate condition of pure spirit or
Purusha, it is declared repeatedly that Vishhu, as one with the supreme
being, is not only spirit, but crude matter ; and not only the latter, but
all visible substance, and Time. He is Purusha, ‘spirit;’ Pradh&na,

‘ crude matter Vyakta, ‘ visible form and K41a, ‘ time.’ Tliis cannot
but be regarded as a departure from the primitive dogmas of the Hindus,
in which the distinctness of the Deity and his works was enunciated;
in which upon his willing the world to be, it was; and in which .his
interposition in creation, held to be inconsistent with the quiescence of
perfection, was explained away by the personification of attributes in
action, which afterwards came to be considered as real divinities, Brahm^,
Vishnu, and Siva, charged severally for a given season with the creation,
preservation, and temporary annihilation of material forms. These divi-
nities are in the following pages, consistently with the tendency of a

Vaishfiava work, declared to be no other than VishAu. In Saiva PurAAas

/

they are in like manner identified with Siva. The PurAAas thus dis-
playing and explaining the seeming incompatibility, of which there are
traces in other ancient mythologies, between three distinct hypostases
of one superior deity, and the identification of one or other of those
hypostases with their common and separate original.

After the world has been fitted for the reception of living creatures,
it is peopled by the will-engendered sons of Brahmd, the PrajApatis or
patriarchs, and their posterity. It would seem as if a primitive tradition
of the descent of mankind from seven holy personages had at first pre-
vailed, but that in the course of time it had been expanded into compli-
cated, and not always consistent, amplification. How could these Rishis

PREFACE.

Ixi

or patriarchs have posterity? it was necessary to provide them with
wives. In order to account for their existence, the Mann Sw4yambhuva
and his wife Satarup^ were added to the scheme, or Brahm& becomes
twofold, male and female, and daughters are then begotten, who are
married to the Praj&patis. Upon this basis various legends of Brahmd’s
double nature, some no doubt as old as the Vedas, have been constructed :
but although they may have been derived in some degree from the
authentic tradition of the origin of mankind from a single pair, yet the
circumstances intended to give more interest and precision to the story
are evidently of an allegorical or mystical description, and conduced, in
apparently later times, to a coarseness of realization which was neither
the letter nor spirit of the original legend. Swayambhuva, the son of
the self-born or uncreated, and his wife Satarupa, the hundred-formed or
multiform, are themselves allegories ; and their female descendants, who
become the wives of the Rishis, are Faith, Devotion, Content, Intelli-
gence, Tradition, and the like ; whilst amongst their posterity we have
the different phases of the moon, and the sacrificial fires. In another
creation the chief source of creatures is the patriarch Daksha (ability),
whose daughters. Virtues or Passions or Astronomical Phenomena, are
the mothers of all existing things. These legends, perplexed as they
appear to be, seem to admit of allowable solution, in the conjecture that
the Prajapatis and Rishis Avere real personages, the authors of the Hindu
system of social, moral, and religious obligations, and the first observers
of the heavens, and teachers of astronomical science.

The regal personages of the Swayambhuva Manwantara are but few,
but they are described in the outset as governing the earth in the dawn
of society, and as introducing agriculture and civilisation. How much
of their story rests upon a traditional remembrance of their actions, it
would be useless to conjecture, although there is no extravagance in sup-
posing that the legends relate to a period prior to the full establishment
in India of the Brahmanical institutions. The legends of Dhruva and
PrahhUia, which are intermingled with these particulars, are in all pro-
bability ancient, but they are amplified, in a strain conformable to the
Vaishfiava purport of this Pur&fia, by doctrines and prayers asserting the

q

Ixii PBEFACE.

identity of Vishnu with the supreme. It is clear that the stories do not
originate with this PurMa. In that of Prahlfida particularly, as here-
after pointed out, circumstances essential to the completeness of the
story are only alluded to, not recounted ; shewing indisputably the writer’s
having availed himself of some prior authority for his narration.

The second book opens with a continuation of the kings of the first
Manwantara ; amongst whom, Bharata is said to have given a name to
India, called after him Bharata-varsha. This leads to a detail of the
geographical system of the Purifies, with mount Meru, the seven circular
continents, and their surrounding oceans, to the limits of the world ; all
of which are mythological fictions, in which there is little reason to
imagine that any topographical truths are concealed. With regard to
Bharata, or India, the case is different : the mountains and rivers which
are named are readily verifiable, and the cities and nations that are
particularized may also in many instances be proved to have had a real
existence. The list is not a very long one in the Vishnu Purdna, and is
probably abridged from some more ample detail like that which the
Mahabbarata affords, and which, in the hope of supplying information
with respect to a subject yet imperfectly investigated, the ancient poli-
tical condition of India, I have inserted and elucidated.

The description which this book also contains of the planetary and
other spheres is equally mythological, although occasionally presenting
practical details and notions in which there is an approach to accuracy.
The concluding legend of Bharata — in his former life the king so named,
but now a Brahman, who acquires true wisdom, and thereby attains
liberation — is palpably an invention of the compiler, and is peculiar to
this Purina.

The arrangement of the Vedas and other writings considered sacred
by the 'Hindus, being in fact the authorities of their religious rites and
belief, which is described in the beginning of the third book, is of much
importance to the history of Hindu literature, and of the Hindu religion.
The sage Vy&a is here represented, not as the author, but the arranger or
compiler of the Vedas, the Itihfusas, and Pur^fias. His name denotes his
character, meaning the ‘ arranger’ or ‘ distributor ;’ and the recurrence of

PREFACE. Ixiii

many Vydsas, many indiyidnals who new modelled the Hindu scriptures,
has nothing in it that is improbable, except the fabulous intervals by
which their labours are separated. The rearranging, the refashioning, of
old materials, is nothing more than the progress of time would be likely
to render necessary. The last recognised compilation is that of Krishha
Dwaip&yaha, assisted by Brahmans, who were already conversant with
the subjects respectively assigned to them. They were the members of
a college or school, supposed by the Hindus to have flourished in a
period more remote, no doubt, than the truth, but not at all unlikely to
have been instituted at some time prior to the accounts of India which
we owe to Greek writers, and in which we see enough of the system to
justify our inferring that it was then entire. That there have been other
Vy^as and other schools since that date, that Brahmans unknown to
fame have remodelled some of the Hindu scriptures, and especially the
Purahas, cannot reasonably be contested, after dispassionately weighing
the strong internal evidence which all of them afford of the intermixture
of unauthorized and comparatively modern ingredients. But the same
internal testimony furnishes proof equally decisive of the anterior exist-
ence of ancient materials ; and it is therefore as idle as it is irrational to
dispute the antiquity or authenticity of the greater portion of the con-
tents of the Purdfias, in the face of abundant positive and circumstantial
evidence of the prevalence of the doctrines which they teach, the cur-
rency of the legends which they narrate, and the integrity of the institu-
tions which they describe, at least three centuries before the Christian
era. But the origin and developement of their doctrines, traditions, and
institutions, were not the work of a day ; and the testimony that esta-
blishes their existence three centuries before Christianity, carries it back
to a much more remote antiquity, to an antiquity that is probably not
surpassed by any of the prevailing fictions, institutions, or belief, of the
ancient world.

The remainder of the third book describes the leading institutions of
the Hindus, the duties of castes, the obligations of different stages of life,
and the celebration of obsequial rites, in a short but primitive strain, and
in harmony with the laws of Manu. It is a distinguishing feature of the

PREFACE.

Ixiv

Vi8h6u Purida, and it is characteristic of its being the work of an earlier
period than most of the Purddas, that it enjoins no sectarial or other acts
of supererogation; no Vratas, occasional self-imposed observances; no
holidays, no birthdays of Krishda, no nights dedicated to Lakshmi ; no
sacrifices nor modes of worship other than those conformable to the
ritual of the Vedas. It contains no Mahatmyas, or golden legends, even
of the temples in which Vishdu is adored.

The fourth book contains all that the Hindus have of their ancient
history. It is a tolerably comprehensive list of dynasties and indivi-
duals; it is a barren record of events. It can scarcely be doubted,
however, that much of it is a genuine chronicle of persons, if not of
occurrences. That it is discredited by palpable absurdities in regard
to the longevity of the princes of the earlier dynasties must be granted,
and the particulars preserved of some of them are trivial and fabulous :
still there is an inartificial simplicity and consistency in the succession
of persons, and a possibility and probability in some of the transactions
which give to these traditions the semblance of authenticity, and render
it likely that they are not altogether without foundation. At any rate, in
the absence of all other sources of information, the record, such as it is,
deserves not to be altogether set aside. It is not essential to its credi-
bility or its usefulness that any exact chronological adjustment of the
different reigns should be attempted. Their distribution amongst the
several Yugas, undertaken by Sir Wm. Jones or his Pandits, finds no
countenance from the original texts, farther than an incidental notice of
the age in which a particular monarch ruled, or the general fact that
the dynasties prior to Krishna precede the time of the great war, and
the beginning of the Kali age ; both which events we are not obliged,
with the Hindus, to place five thousand years ago. To that age the
solar dynasty of princes offers ninety-three descents, the lunar but
forty-five, though they both commence at the same time. Some names
may have been added to the former list, some omitted in the latter ; and
it seems most likely, that, notwithstanding their synchronous beginning,
the princes of the lunar race were subsequent to those of the solar
dynasty. They avowedly branched off from the solar line; and the

PREFACE.

Ixv

l^nd of Sudyumna^, that explains the connexion, has every appearance
of having been contrived for the purpose of referring it to a period more
remote than the truth. Deducting however from the larger number of
princes a considerable proportion, there is nothing to shock probability
in supposing that the Hindu dynasties and their ramifications were
spread through an interval of about twelve centuries anterior to the war
of the Mah^bharata, and, conjecturing that event to have happened about
fourteen centuries before Christianity, thus carrying the commencement
of the regal dynasties of India to about two thousand six hundred
years before that date. This may or may not be too remote®**; but it is
sufficient, in a subject where precision is impossible, to be satisfied with
the general impression, that in the dynasties of kings detailed in the
Purdtuis we have a record which, although it cannot fail to have suffered
detriment from age, and may have been injured by careless or inju-
dicious compilation, preserves an account, not wholly undeserving of
confidence, of the establishment and succession of regular monarchies
amongst the Hindus, from as early an era, and for as continuous a
duration, as any in the credible annals of mankind.

The circumstances that are told of the first princes have evident
relation to the colonization of India, and the gradual extension of the
authority of new races over an uninhabited or uncivilized region. It is
commonly admitted that the Brahmanical religion and civilization were
brought into India from without ®7. Certainly, there are tribes on the

“ P. 349*

However incompatible with the ordi-
nary computation of the period that is
supposed to have elapsed between the
flood and the birth of Christ, this falls suf-
ficiently within the larger limits which are
irow assigned, upon the best authorities,
to that period. As observed by Mr. Mil-
man, in his note on the annotation of
Gibbon (II. 301.) which refers to this
subject ; “ Most of the more learned mo-
dem English protestants, as Dr. Hales,
Mr. Faber, Dr. RusseU, as well as the

continental writers, adopt the larger chro-
nology.” To these may be added the
opinion of Dr. Mill, who, for reasons
which he has fully detailed, identifies the
commencement of the Kali age of the
Hindus, B. C. 3102, with the era of the
deluge. Christa Sangita, Introd., supple-
mentary note.

Sir Wm. Jones on the Hindus (As.
Res. voU III.); Klaproth. Asia Polyglotta ;
Vans Kennedy on the Origin of Lan-
guages ; A von Schlegel Origines des
Hindous (Trans. R. Soc. of Literature).

PREFACE.

IXTi

borders, end in the heart the country, who are still not Hindus; and
passages in the RSmdyaha and Mah&bh6rata and Manu, and the uniform
traditions of the people themselves, point to a period when Bengal,
Orissa, and the whole of the Dekhin, were inhabited by degraded or
outcaste, that is, by barbarous, tribes. The traditions of the Purdhas
confirm these views, but they lend no assistance to the determination of
the question whence the Hindus came ; whether from a central Asiatic
nation, as Sir Wm. Jones supposed, or from the Caucasian mountains,
the plains of Babylonia, or the borders of the Caspian, as conjectured by
Klaproth, Vans Kennedy, and Schlegel. The affinities of the Sanscrit
language prove a common origin of the now widely scattered nations
amongst whose dialects they are traceable, and render it unquestionable
that they must all have spread abroad from some centrical spot in that
part of the globe first inhabited by mankind, according to the inspired
record. Whether any indication of such an event be discoverable in the
Vedas, remains to be determined ; but it would have been obviously
incompatible with the Paur4hik system to have referred the origin of
Indian princes and principalities to other than native sources. We need
not therefore expect from them any information as to the foreign deriva-
tion of the Hindus.

We have, then, wholly insufficient means for arriving at any informa-
tion concerning the ante-Indian period of Hindu history, beyond the
general conclusion derivable from the actual presence of barbarous and
apparently aboriginal tribes — from the admitted progressive extension of
Hinduism into parts of India where it did not prevail when the code of
Manu was compiled — ^from the general use of dialects in India, more or
less copious, which are different from Sanscrit — and from the affinities of
that language with forms of speech current in the western world — that a
people who spoke Sanscrit, and followed the religion of the Vedas,
into India, in some very distant age, from lands west of the Indus.
Whether the date and circumstances of their immigration will ever be
ascertained is extremely doubtful, but it is not difficult to form a plausi-
ble outline of their early site and progressive colonization.

The earliest seat of the Hindus within the confines of Hindusthkn was

PREFACE.

Ixvii

ulidoubtedly the east^n confines of the Panjab. The holy land of Mann
and the Pur4fias lies between the Drishadwati and Saraswati rivers, the
Caggar and Sursooty of our barbarous maps. Various adventures of the
first princes and most famous sages occur in this vicinity ; and the Asra>
mas, or religious domiciles, of several of the latter are placed on the
banks of the Saraswati. According to some authorities, it was the abode
of VyUsa, the compiler of the Vedas and Pur&nas ; and agreeably to
another, when on one occasion the Vedas had fallen into disuse, and
been forgotten, the Brahmans were again instructed in them by Saras-
wata, the son of Saraswati^. One of the most distinguished of the tribes
of the Brahmans is known as the Saraswata^; and the same word is
employed by Mr. Colebrooke to denote that modification of Sanscrit
which is termed generally Prakrit, and which in this case he supposes to
have been the language of “ the Saraswata nation, which occupied the
banks of the river Saraswati The river itself receives its appellation
from Saraswati, the goddess of learning, under whose auspices the sacred
literature of the Hindus assumed shape and authority. These indications
render it certain, that whatever seeds were imported from without, it
was in the country adjacent to the Saraswati river that they were first
planted, and cultivated and reared in Hindusthan.

The tract of land thus assigned for the first establishment of Hinduism
in India is of very circumscribed extent, and could not have been the
site of any numerous tribe or nation. The traditions that evidence the
early settlement of the Hindus in this quarter, ascribe to the settlers
more of a philosophical and religious, than of a secular character, and
combine with the very narrow bounds of the holy land to render it pos-
sible diat the earliest emigrants were the members, not of a political, so
much as of a religious community ; that they were a colony of priests,
not in the restricted sense in which we use the term, but in that in which
it still applies in India, to an Agraheuu, a village or hamlet of Brahmans,
who, although married, and having families, and engaging in tillage, in
domestic duties, and in the conduct of secular interests affecting the

** See p. *85. note. ^ As. Bee. voL V. p. 55. As. Bes. vol. VII. p. 419.

Ixviii

PREFACE.

community, are still supposed to devote their principal attentioQ to
sacred study and religious offices. A society of this description, with
its artificers and servants, and perhaps with a body of martial followers,
might have found a home in the Brahmd-vartta of Manu, the land which
thence was entitled ‘ the holy,’ or more literally * the Brahman, region
and may have communicated to the rude, uncivilized, unlettered abori<p
gines the rudiments of social organization, literature, and religion ; partly,
in all probability, brought along with them, and partly devised and
fashioned by degrees for the growing necessities of new conditions of
society. Those with whom this civilization commenced would have had
ample inducements to prosecute their successful work, and in the course
of time the improvement which germinated on the banks of the Saras-
wati was extended beyond the borders of the Jumna and the Ganges.

We have no satisfactory intimation of the stages by which the political
organization of the people of Upper India traversed the space between
the Saraswati and the more easterly region, where it seems to have taken a
concentrated form, and whence it diverged in various directions, through*
out Hindustan. The Manu of the present period, Vaivaswata, the son of
the sun, is regarded as the founder of Ayodhya ; and that city continued
to be the capital of the most celebrated branch of his descendants, the
posterity of Ikshwaku. The Vishnu Purana evidently intends to describe
the radiation of conquest or colonization from this spot, in the accounts it
gives of the dispersion of Vaivaswata’s posterity : and although it is diffi-
cult to understand what could have led early settlers in India to such a
site, it is not inconveniently situated as a commanding position, whence
emigrations might proceed to the east, the west, and the south. This
seems to have happened : a branch from the house of Ikshwaku spread
into Tirhut, constituting the Maithild kings ; and the posterity of another
of Vaivaswata’s sons reigned at Vaisali in southern Tirhut or Saran.

The most adventurous emigrations, however, took place through the
lunar dynasty, which, as observed above, originates from the solar, making
in fact but one race and source for the whole. Leaving out of considera<r
tion the legend of Sudyumna’s double transformation, the first prince
of Pratish'thlina, a city south from Ayodhyfi, was one of Vaivaswata’s

PREFACE.

Ixix

children, equally with Ikshw^lku. The sons of Pumravas, the second of
this branch, extended, by themselves or their posterity, in every direc-
tion: to the east to K44i, Magadha, Benares, and Behar ; southwards to
the Vindhya hills, and across them to Vidarbha or Berar; westwards
along the Narmada to Ku4asthali or Dw&rak;^ in Guzerat; and in a
north-westerly direction to Mathura and Hastinapura. These move-
ments are very distinctly discoverable amidst the circumstances narrated
in the fourth book of the Vishnu Purdha, and are precisely such as
might be expected from a radiation of colonies from Ayodhy4. Inti-
mations also occur of settlements in Banga, Kalinga, and the Dakhin ;
but they are brief and indistinct, and have the appearance of additions
subsequent to the comprehension of those countries within the pale of
Hinduism.

Besides these traces of migration and settlement, several curious
circumstances, not likely to be unauthorized inventions, are hinted in
these historical traditions. The distinction of castes was not fully deve-
loped prior to the colonization. Of the sons of Vaivaswata, some, as
kings, were Kshatriyas ; but one, founded a tribe of Brahmans, another
became a Vaisya, and a fourth a S6dra. It is also said of other princes,
that they established the four castes amongst their subjects There are
also various notices of Brahmanical Gotras, or families, preceding from
Kshatriya races and there are several indications of severe struggles
between the two ruling castes, not for temporal, but for spiritual dominion,
the right to teach the Vedas. This seems to be the especial purport of
the inveterate hostility that prevailed between the Brahman Vai^ish'tha
and the Kshatriya Viswdmitra, who, as the R4m4yaha relates, compelled
the gods to make him a Brahman also, and whose posterity became very
celebrated as the Kau4ika Brahmans. Other legends, again, such as
Daksha’s sacrifice, denote sectarial strife; and the legend of Para-
surima reveals a conflict even for temporal authority between the two
ruling castes. More or less weight will be attached to these conjectures,
according to the- temperament of different inquirers ; but, even whilst

^ See p. 406 — 409. 444. &c.

s

P. 448. 451. 454. &c.

PREFACE.

Ixx

fully aware of the iacility with which plausible deductions may cheat
the fancy, and little disposed to relax all curb upon the imagination, I
find it difficult to regard these legends as wholly unsubstantial fictions,
or devoid of all resemblance to the realities of the past.

After the date of the great war, the Visbfiu Parana, in common with
those Pur^has which contain similar lists, specifies kings and dynasties
with greater precision, and offers political and chronological particulars,
to which on the score of probability there is nothing to object. In truth
their general accuracy has been incontrovertibly established. Inscrip-
tions on columns of stone, on rocks, on coins, decyphered only of late
years, through the extraordinary ingenuity and perseverance of Mr. James
Prinsep, have verified the names of races, and titles of princes— the
Gupta and Andhra Rajfis, mentioned in the PurAfias — and have placed
beyond dispute the identity of Chandragupta and Sandrocoptus : thus
giving us a fixed point from which to compute the date of other persons
and events. Thus the Vishfiu Purdfia specifies the interval between
Chandragupta and the great war to be eleven hundred years; and the
occurrence of the latter little more than fourteen centuries B. C., as
shewn in my observations on the passage remarkably concurs with
inferences of the like date from different premises. The historical notices
that then follow are considerably confused, but they probably afford an
accurate picture of the political distractions of India at the time when
they were written ; and much of the perplexity arises from the corrupt
state of the manuscripts, the obscure brevity of the record, and our total
want of the means of collateral illustration.

The fifth book of the Vishnu Pur^fia is exclusively occupied with the
life of Krishna. This is one of the distinguishing characteristics of the
Purina, and is one argument against its antiquity. It is possible, though
not yet proved, that Krishfia as an Avatara of Vishfiu, is mentioned in an
indisputably genuine text of the Vedas. He is conspicuously prominent
in the Mahabharata, but very contradictorily described there. Tlie part
that he usually performs is that of a mere mortal, although the passages

P. 484. n. 81.

PREFACE. Ixxi

are numerous that attach divinity to his person. There are, however, no
descriptions in the Mah&bh&rata of his juvenile frolics, of his sports in
Vrinddvan, his pastimes with the cow-boys, or even his destruction of the
Asuras sent to kill him. These stories have all a modern complexion :
they do not harmonize with the tone of the ancient legends, which is
generally grave, and sometimes majestic : they are the creations of a
puerile taste, and grovelling imagination. These chapters of the Vishhu
Pur4ha offer some difficulties as to their originality : they are the same
as those on the same subject in the Brahm& Puraha : they are not
very dissimilar to those of the Bh^gavata. The latter has some inci-
dents which the Vishhu has not, and may therefore be thought to have
improved upon the prior narrative of the latter. On the other hand,
abridgment is equally a proof of posteriority as amplification. The
simpler style of the Vishnu Purina is however in favour of its priority ;
and the miscellaneous composition of the Brahmd Purdtia renders it
likely to have borrowed these chapters from the Vishnu. The life of
Krishha in the Hari-vansa and the Brahma-vaivartta are indisputably of
later date.

The last book contains an account of the dissolution of the world, in
both its major and minor cataclysms ; and in the particulars of the end of
all things by fire and water, as well as in the principle of their perpetual
renovation, presents a faithful exhibition of opinions that were general
in the ancient world The metaphysical annihilation of the universe, by
the release of the spirit from bodily existence, offers, as already remarked,
other analogies to doctrines and practices taught by Pythagoras and
Plato, and by the Platonic Christians of later days.

The Vishhu Purdha has kept very clear of particulars from which an
approximation to ite date may be conjectured. No place is described of
which the sacredness has any known limit, nor any work cited of pro-

Burnet has collected the opinions of what is imperfect or contradictory in an-
the ancient world on this subject, tracing cient tradition, as handed down irom other
them, as he says, ^'to the earliest people, and less carefully perpetuated sources,
and the first appearances of wisdom, after Theory of the Earth, b. III. c. 3.
the flood.” The Hindu account explains

Ixxii

PREFACE.

bable recent composition. The Vedas, the Purdhas, other works forming
the body of Sanscrit literature, are named ; and so is the Mahdbhdrata,
to which therefore it is subsequent. Both Bauddhas and Jains are
adverted to. It was therefore written before the former had disappeared ;
but they existed in some parts of India as late as the twelfth century
at least; and it is probable that the Purdha was compiled before that
period. The Gupta kings reigned in the seventh century ; the historical
record of the Purdna which mentions them was therefore later: and
there seems little doubt that the same alludes to the tirst incursions of
the Mohammedans, which took place in the eighth century ; which
brings it still lower. In describing the latter dynasties, some, if not all,
of which were no doubt contemporary, they are described as reigning
altogether one thousand seven hundred and ninety-six years. Why this
duration should have been chosen does not appear, unless, in conjunction
with the number of years which are said to have elapsed between the
great war and the last of the Andhra dynasty, which preceded these
different races, and which amounted to two thousand three hundred and
fifty, the compiler was influenced by the actual date at which he wrote.
The aggregate of the two periods would be the Kali year 4146, equiva-
lent to A. D. 104.5. There are some variety and indistinctness in the
enumeration of the periods which compose this total, but the date which
results from it is not unlikely to be an approximation to that of the
Vishfiu Purdfia.

It is the boast of inductive philosophy, that it draws its conclusions
from the careful observation and accumulation of facts ; and it is equally
the business of all philosophical research to determine its facts before it
ventures upon speculation. This procedure has not been observed in the
investigation of the mythology and traditions of the Hindus. Impatience
to generalize has availed itself greedily of whatever promised to afibrd
materials for generalization; and the most erroneous views have been
confidently advocated, because the guides to which their authors trusted
were ignorant or insufficient. The information gleaned by Sir Wm. Jones
was gathered in an early season of Sanscrit study, before the field was
cultivated. The same may be said of the writings of Paulinus a St. Barr

PREFACE.

Ixxiii

tolomseo®®, with the further disadvantage of his having been imperfectly
acquainted with the Sanscrit language and literature, and his veiling his
deficiencies under loftiness of pretension and a prodigal display of misap-
plied erudition. The documents to which Wilford®^ trusted proved to be in
great part fabrications, and where genuine, were mixed up with so much
loose and unauthenticated matter, and so overwhelmed with extravagance
of speculation, that his citations need to be carefully and skilfully sifted,
before they can be serviceably employed. The descriptions of Ward** are
too deeply tinctured by his prejudices to be implicitly confided in ; and
they are also derived in a great measure from the oral or written commu-
nications of Bengali pandits, who are not in general very deeply read in
the authorities of their mythology. The accounts of Polier** were in
like manner collected from questionable sources, and his Mythologie
des Hindous presents a heterogeneous mixture of popular and Paurahik
tales, of ancient traditions, and legends apparently invented for the occa-
sion, which renders the publication worse than useless, except in the
hands of those who can distinguish the pure metal from the alloy. Such
are the authorities to which Maurice, Faber, and Creuzer have exclu-
sively trusted in their description of the Hindu mythology, and it is no
marvel that there should have been an utter confounding of good and
bad in their selection of materials, and an inextricable mixture of truth
and error in their conclusions. Their labours accordingly are far from
entitled to that confidence which their learning and industry would else
have secured ; and a sound and comprehensive survey of the Hindu
system is still wanting to the comparative analysis of the religious
opinions of the ancient world, and to a satisfactory elucidation of an
important chapter in the history of the human race. It is with the hope
of supplying some of the necessary means for the accomplishment of
these objects, that the following pages have been translated.

The translation of the Vishfiu Purdfia has been made from a collation
of various manuscripts in my possession. I had three when I commenced

Systema Brahmaaicum, &c. Mythologie des Hindous, edited by

Asiatic Researches. Canoness Polier.

Account of the Hindus.

Ixxiv

PREFACE.

the work, two in the Devanagari, and one in the Bengali character : a
fourth, from the west of India, was given to me by Major Jervis, when
some progress had been made : and in conducting the latter half of the
translation through the press, I have compared it with three other copies
in the library of the East India Company. All these copies closely
agree ; presenting no other differences than occasional varieties of read-
ing, owing chiefly to the inattention or inaccuracy of the transcriber.
Four of the copies were accompanied by a commentary, essentially the
same, although occasionally varying; and ascribed, in part at least, to

two different scholiasts. The annotations on the first two books and the

/

fifth are in two MSS. said to be the work of Sridhara Yati, the disciple of
Par^nanda, and who is therefore the same as Sridhara Sw&ml, the com-
mentator on the Bhdgavata. In the other three books these two MSS.
concur with other two in naming the commentator Ratnagarbha Bhatta,
who in those two is the author of the notes on the entire work. The
introductory verses of his comment specify him to be the disciple of
Vidya-v6chaspati, the son of Hirafiyagarbha, and grandson of Mddhava,
who composed his commentary by desire of Sfirydkara, son of Ratinath,
Misra, son of Chandr4kara, hereditary ministers of some sovereign who
is not particularized. In the illustrations which are attributed to these
different writers there is so much conformity, that one or other is largely
indebted to bis predecessor. They both refer to earlier commentaries.
Sridhara cites the works of Chit-sukha-yoni and others, both more
extensive and more concise; between which, his own, which he terms
Atma- or Swa-prak4sa, ‘ self-illuminator,' holds an intermediate charac-
ter. Ratnagarbha entitles his, Vaishfiavdkfita chandrikd, ‘the moon-
light of devotion to Vishfiu.’ The dates of these commentators are not
ascertainable, as far as I am aware, from any of the particulars which
they have specified.

In the notes which I have added to the translation, I have been
desirous chiefly of comparing the statements of the text with those of
other Purknas, and pointing out the circumstances in which they differ
or agree ; so as to render the present publication a sort of concordance
to the whole, as it is not very probable that many of them will be

PREFACE. ]xxv

published or translated. The Index that follows has been made suffi-
ciently copious to answer the purposes of a mythological and historical
dictionary, as far as the Pur&has, or the greater number of them, furnish
materials.

In rendering the text into English, I have adhered to it as literally as
was compatible with some regard to the usages of English composition.
In general the original presents few difficulties. The style of the Pura-
has is very commonly humble and easy, and the narrative is plainly and
unpretendingly told. In the addresses to the deities, in the expatiations
upon the divine nature, in the descriptions of the universe, and in argu-
mentative and metaphysical discussion, there occur passages in which
the difficulty arising from the subject itself is enhanced by the brief
and obscure manner in which it is treated. On such occasions I derived
much aid from the commentary, but it is possible that 1 may have some-
times misapprehended and misrepresented the original; and it is also
possible that I may have sometimes failed to express its purport with
sufficient precision to have made it intelligible. I trust, however, that
this will not often be the case, and that the translation of the Vishhu
Pur&ha will be of service and of interest to the few, who in these times of
utilitarian selfishness, conflicting opinion, party virulence, and political
agitation, can find a restingplace for their thoughts in the tranquil con-
templation of those yet living pictures of the ancient world which are
exhibited by the literature and mythology of the Hindus.

CONTENTS

BOOK 1.

Chap. I. — Invocation. Maitreya inquires of his teacher, Parasara, the origin and

nature of the universe. Pardsara performs a rite to destroy the demons : reproved
by Vasish^ha, he desists : Pulastya appears, and bestows upon him divine know-
ledge : he repeats the Vishnu Purina. Vishnu the origin, existence, and end of
all things.— P. i.

Chap. II. — Prayer of Par&sara to Vishnu. Successive narration of the Vishnu Purdiia.
Explanation of Vasudeva : his existence before creation : his first manifestations.
Description of Pradhana, or the chief principle of things. Cosmogony. Of Pra-
krita, or material creation ; of time ; of the active cause. Development of effects ;
Mahat ; Ahankdra ; Tanmatras ; elements ; objects of sense ; senses ; of the mundane
egg. Vishnu the same as Brahm£ the creator ; Vishnu the preserver ; Rudra the
destroyer.— P. 5.

Chap. III. — Measure of time. Moments or Kashfhds, &c. ; day and night, fortnight,
month, year, divine year : Yugas, or ages : Mahayuga, or great age : day of Brahma :
periods of the Manus: a Manwantara: night of Brahmd, and destruction of the
world: a year of Brahmfi: his life: a Kalpa: a Pararddha: the past, or Padma
Kalpa: the present, or Vfirfiha. — P. 21.

Chap. IV. — Nirayana^s appearance, in the beginning of the Kalpa, as the Varaha or
boar : Prithivi (Earth) addresses him : he raises the world fi*om beneath the waters :
hymned by Sanandana and the Yogis. The earth floats on the ocean : divided into
seven zones. The lower spheres of the universe restored. Creation renewed. — P. 27-

Chap. V. — ^Vishnu as Brahmd creates the world. General characteristics of creation.
Brahm4 meditates, and gives origin to immovable things, animals, gods, men.
Specific creation of nine kinds; Mahat, Tanmfitra, Aindriya, inanimate objects,
animals, gods, men, Anugraha, and Kaumfira. More particular account of creation.
Origin of different orders of beings fiom Brahm&’s body under different conditions ;

u

\xxtm CONTBlfTa

and of the Vedas fjrom his mouths. All things created again as they existed in a
former Kalpa^**— P. 34.

Chap. VI.--JOrigm of the four castes: their primitive state. Progress of society.
Different kinds of grain. Efficacy of sacrifice. Duties of men: regions assigned
them after death. — P. 44.

Chap. VIL— -Creation continued. Production of the mind-bom sons of Brahmfi ; of
the Prajfipatis ; of Sanandana and others ; of Rudra and the eleven Rudras ; of the
Manu Swdyambhuva, and his wife S^atarupd ; of their children. The daughters of
Daksha, and their marriage to Dharma and others. The progeny of Dharma and
Adharma. The perpetual succession of worlds, and different modes of mundane
dissolution. — P. 49.

Chap. VIII Origin of Rudra: his becoming eight Rudras : their wives and children.

The posterity of Bhrigu. Account of S^ri in conjunction with Vishnu. (Sacrifice
of Daksha.) — P. 58.

Chap. IX. — Legend of Lakshmi. Durvasas gives a garland to Indra : he treats it
disrespectfully, and is cursed by the Muni. The power of the gods impaired : they
are oppressed by the Danavas, and have recourse to Vishnu. The churning of the
ocean. Praises of S^ri. — P. 70.

Chap. X. — ^The descendants of the daughters of Daksha married to the Rishis. — P. Sz,

Chap. XI. — Legend of Dhniva, the son of Uttanap&da: he is unkindly treated by his
father’s second wife : applies to his mother : her advice : he resolves to engage in reli-
) gious exercises : sees the seven Rishis, who recommend him to propitiate Vishnu. — P. 86.

Chap. XII. — Dhruva commences a course of religious austerities. Unsuccessful
attempts of Indra and his ministers to distract Dhruva’s attention : they appeal to
Vishnu, who allays their fears, and appears to Dhruva. Dhruva praises Vishnu,
and is raised to the skies as the pole-star. — P. 90.

Chap. XIII. — Posterity of Dhruva. Legend of Vena : his impiety : he is put to death
by the Rishis. Anarchy ensues. The production of Nishada and Prithu : the latter
the first king. The origin of Suta and M&gadha : they enumerate the duties of kings.
Prithu compels Earth to acknowledge his authority : he levels it : introduces culti-
vation : erects cities. Earth called after him Prithivi : typified as a cow.— P. 98.

hpiix

Ckap. XIV^Deseeadu^ of Plrithu. Legend of the Prachetasas : they are deaired
by their ftther to multiply mankind, by worshipping Vishnu : they plunge into the
sea, and meditate on and praise him: he appears, and grants their wishes. — P. jo6.

Chap. XV.— •The world overrun with trees : they are destroyed by the Prachetasas.
Soma pacifies them, and gives them Mfiriaha to wife : her story : the daughter of
the nymph Pramlochii. Legend of Kanfiu. M^sh&’s former history. Daksha the
son of the Prachetasas: his different characters: his sons: his daughters: their
marriages and progeny: allusion to Prahl£da, his descendant.— .P. no.

Chap. XVI. — Inquiries of Maitreya respecting the history of Prahhida. — P. laj.

Chap. XVII. — Legend of PrahUda. Hiranyakas'ipu the sovereign of the universe :
the gods dispersed, or in servitude to him : Prahldda, his son, remains devoted to
Vishiiu : questioned by his father, he prmses Vishnu : Hiranyakasipu orders him to
be put to death, but in vain : his repeated deliverance : he teaches his companions
to adore Vishnu.— P. 126.

Chap. XVIII. — Hiranyakasipu’s reiterated attempts to destroy his son : their being
always fhistrated. — P. 134.

Chap. XIX. — Dialogue between Prahlada and his father : he is cast from the top of
the palace unhurt : baffles the incantations of Samvara : he is thrown fettered into
the sea : he praises Vishnu. — P. 137.

Chap. XX. — ^Vishnu appears to Prahlada. Hiranyakas'ipu relents, and is reconciled
to his son : he is put to death by Vishnu as the Nrisinha. Prahlada becomes king
of the Dmtyas : his posterity : fruit of hearing his story. — P. 143.

Chap. XXI.— Families of the Daityas. Descendants of Kasyapa by Danu. Children
of Kasyapa by his other wives. Birth of the M&rutas, the sons of Diti. — P. 147.

Chap. XXII. — Dominion over different provinces of creation assigned to different
beings. Universality of Vishnu. Four varieties of spiritual contemplation.'' Two
conditions of spirit. The perceptible attributes of Vishnu types of his imperceptible
properties. Vishnu every thing. Merit of bearing the first book of the Vishiju
Purfina.— P. 153.

BOOKIL

Chap. 1.-— Descendants of Priyavrata, the eldest son of Swfiyamhhuva Manu : his ten
sons : three adopt a religioiis life ; the others become kings of the seven Dwipa^ or
isles, of the earth. Agnidhra, king 9f Jambu-dwipa, divides it into nine portions,
which he distributes amongst his sons. Nfibhi, king of the south, succeeded by
Rishabha; and he by Bharata: India named after him Bh&rata: his descendants
reign during the Sw&yambhuva Manwantara. — P. i6i.

Chap. IL — Description of the earth. The seven Dwipas and seven seas. Jambu-
dwipa. Mount Mem: its extent and boundaries. Extent of Ildvrita. Oroves,
lakes, and branches of Mem. Cities of the gods. Rivers. The forms of Vishnu
worshipped in different Varshas.— P. i66.

Chap. III. — Description of Bh^ta-varsha : extent : chief mountains : nine divisions :
principal rivers and mountains of Bh&rata proper : principal nations : superiority over
other Varshas, especially as the seat of religious acts. (Topographical lists.)— -P. 174*

Chap. IV.— Account of kings, divisions, mountains, rivers, and inhabitants of the
other Dwipas, viz. Plaksha, S^dlmala, Kusa, Krauncha, S'&ka, and Pushkara : of the
oceans separating them : of the tides : of the confines of the earth : the Lokiloka
mountain. Extent of the whole. — P. 197.

Chap. V. — Of the seven regions of Pfitfla, below the earth. Ndrada’s praises of Pdtfila.
Account of the serpent Stesha. First teacher of astronomy and astrology. — P. 204.

Chap. VI. — Of the different hells, or divisions of Naraka, below Pfitfila : the crimes
punished in them respectively : efficacy of expiation : meditation on Vishnu the most

, effective expiation. — P. 207.

Chap. VII. — Extent and situation of the seven spheres, viz. earth, sky, planets,
Mahar-loka, Jana-loka, Tapo-loka, and Satya-loka. Of the egg of Brahm&, and its
elementary envelopes. Of the influence of the energy of Vishnu.— P. 212.

Chap. VIII.— Description of the sun: his chariot; its two axles: his horses. The
cities of the regents of the cardinal points. The sun’s course : nature of his rays :
his path along the ecliptic. I>ength of day and night. Divisions of time : equinoxes
and solstices, months, years, the cyclical Yuga, or age of five years. Northern and
southern declinations. Saints on the Lok£loka mountain. Celestial paths of the

CONTENTS. Ixxxi

Fitris^ gods^ Origin of Oangi^ and separation^ on the top of Meru, into

four great rivers. — ^P.

Chap. IX.— Planetary system, under the type of a Sfis'um&ra, or porpoise. The earth
nourished by' the sun. Of rain whilst the sun shines. Of rain from clouds. Rain
the support of vegetation, and thence of animal life. Ndrayaiia the support of all
beings. — P. 230.

Chap. X. — Names of the twelve Adityas. Names of the Rishis, Gandharbas, Apsa-
rasas, Yakshas, Uragas, and Rakshasas, who attend the chariot of the sun in each
month of the year. Their respective functions. — P. 233.

Chap. XI. — ^The sim distinct from, and supreme over, the attendants on his car:
identical with the three Vedas and with Vishnu : his functions. — P. 235.

Chap. XII. — Description of the moon : his chariot, horses, and course : fed by the
sun : drained periodically of ambrosia by the progenitors and gods. The chariots
and horses of the planets : kept in their orbits by aerial chains attached to Dhruva.
Typical members of the planetary porpoise. Vasudeva alone real.— P. 238.

Chap. XIII. — Legend of Bharata. Bharata abdicates his throne, and becomes an
ascetic: cherishes a fawn, and becomes so much attached to it as to neglect his
devotions : he dies : his successive births : works in the fields, and is pressed as a
palankin-bearer for the Raja of Sauvira : rebuked for his awkwardness : his reply :
dialogue between him and the king. — P. 243.

Chap. XIV. — Dialogue continued. Bharata expounds the nature of existence, the end
of life, and the identification of individual with universal spirit. — P. 251.

Chap. XV. — Bharata relates the story of Ribhu and Nid£gha. The latter, the pupil
of the former, becomes a prince, and is visited by his preceptor, who explains to
him the principles of unity, and departs. — P. 254.

Chap. XVI. — Ribhu returns to his disciple, and perfects him in divine knowledge.
The same recommended to the Raja by Bharata, who thereupon obtains final
liberation. Consequences of hearing this legend. — P. 257.

X

Ixxxii

CONTENTS.

I

BOOK III.

Chap. L— Account of the several Manus and Manwantaras. Swdrochisha the second
Manu : the divinities^ the Indra> the seven Rishis of his period^ and his sons. Simi-
lar details of Auttami^ Tamasa^ Raivata^ Ch&shusha, and Vaivaswata. The forms of
Vishnu, as the preserver, in each Manwantara. The meaning of Vishnu.— P. S59.

Chap. II. — Of the seven future Manus and Manwantaras. Story of Sanjna and
Chh&yd, wives of the sun. S&vanii, son of Chh&yfi, the eighth Manu. His suc-
cessors, with the divinities, &c. of their respective periods. Appearance of Vishnu
in each of the four Yugas. — P. 266.

Chap. III. — Division of the Veda into four portions, by a Vyfaa, in every Dwtpara
age. List of the twenty-eight Vy&sas of the present Manwantara. Meaning of the
word Brahma. — P. 272.

Chap. IV. — Division of the Veda, in the last Dwapara age, by the Vydsa Krishna
Dwaip^yana. Paila made reader of the Rich ; Vaisamp&yana of the Yajush ;
Jaimini of the Sfiman; and Sumantu of the Atharvan. Suta appointed to teach
the historical poems. Origin of the four parts of the Veda. Sanhitfis of the
Rig-veda. — P. 275.

Chap. V. — Divisions of the Yajur-veda. Story of Yajnawalkya : forced to give up
what he has learned : picked up by others, forming the Taittiriya-yajush. Yijna-
walkya worships the sun, who communicates to him the Vdjasaneyi-yajush.— P. 279.

Chap. VI. — Divisions of the Soma-veda: of the Atharva-veda. Four Paurfinik
Sanhitiis. Names of the eighteen Pur&nas. Branches of knowledge. Classes of
Rishis. — P. 282.

Chap. VII.— By what means men are exempted from the authority of Yama, as nar-
rated by Bhishma to Nakula. Dialogue between Yama and one of his attendants.
Worshippers of Vishnu not subject to Yama. How they are to be known. — P. 286.

Chap. VIII. — How Vishnu is to be worshipped, as related by Aurva to Sagara. Duties
of the four castes, severally and in common : also in time of distress.— P. 290.

Chap. IX. — Duties of the religious student, householder, hermit, and mendicant. —
P. 294.

CONTENTS.

Ixxxiii

Chap. X.— Ceremonies to be observed at the birth and naming of a child. Of
marrying^ or leading a religious life. Choice of a wife. Different modes of mar-
rying.— P. »97.

Chap. XI.-— Of the SadUu^hfiras, or perpetual obligations of a householder. Daily
purifications^ ablutions^ libations^ and oblations : hospitality : obsequial rites : cere-
monies to be observed at meals, at morning and evening worship, and on going to
rest. — P. 300.

Chap. XII.— Miscellaneous obligations— purificatory, ceremonial, and moral. — P. 310.

Chap. XIII. — Of S^raddhas, or rites in honour of ancestors, to be performed on occa-
sions of rejoicing. Obsequial ceremonies. Of the Ekoddishfa or monthly S^rdddha,
and the Sapindana or annual one. By whom to be performed.— P. 3x4.

Chap. XIV. — Of occasional S'rdddhas, or obsequial ceremonies : when most efficacious,
and at what places. — P. 320.

Chap. XV. — What Brahmans are to be entertained at S^rdddhas. Different prayers
to be recited. Offerings of food to be presented to deceased ancestors. — P. 325.

Chap. XVI.— Things proper to be offered as food to deceased ancestors : prohibited
things. Circumstances vitiating a S'rdddha: how to be avoided. Song of the
Pitris, or progenitors, heard by Ikshwdku.— P. 332.

Chap. XVII.— Of heretics, or those who reject the authority of the Vedas : their
origin, as described by Vasish^ha to Bhishma : the gods, defeated by the Daityas,
praise Vishnu : an illusory being, or Buddha, produced from his body.— P. 334.

Chap. XVIII. — Buddha goes to the earth, and teaches the Daityas to contemn the
Vedas: his sceptical doctrines: his prohibition of animal sacrifices. Meaning of
the term Bauddha. Jainas and Bauddhas ; their tenets. The Daityas lose their
power, and are overcome by the gods. Meaning of the term Nagna. Consequences
of neglect of duty. Story of S^atadhanu and his wife S^aivyfi. Communion with
heretics to be shunned.^ — P. 340.

Ixxxiv

CONTENTS.

BOOK IV.

Chap. L— Dynasties of kings. Origin of the solar dynasty from Brahm4. Sons of
the Manu Vaivaswata. Transformations of Ilfi or Sudyumna. Descendants of the
sons of Vaivaswat : those of Nedish^a. Greatness of Mdrutta. Kings of Vaisfli.
Descendants of Saryfiti. Legend of Raivata : his daughter Revati mamed to
Balarama. — P. 347.

Chap. II. — Dispersion of Revata^s descendants : those of Dhrishfa : those of Ndbhaga.
Birth of Ikshwaku, the son of Vaivaswata : his sons. Line of Vikukshi. Legend
of Kakutstha ; of Dhundhumara ; of Yuvanas'wa ; of Mdndhatri : his daughters mar-
ried to Saubhari. — P. 358.

Chap. III. — Saubhari and his wives adopt an ascetic life. Descendants of Mdndhdtri.
Legend of Narmada and Purukutsa. Legend of Trisanku. Bdhu driven from his
kingdom by the Haihayas and Talajanghas. Birth of Sagara ; he conquers the
barbarians, imposes upon them distinguishing usages, and excludes them from offer-
ings to fire, and the study of the Vedas. — P. 369.

Chap. IV. — ^The progeny of Sagara : their wickedness : he performs an Aswamedha ;
the horse stolen by Kapila : found by Sagara’s sons, who are all destroyed by the
sage: the horse recovered by Ansumat: his descendants. Legend of Mitrasaha
or Kalmashapada, the son of Sudasa. Legend of Kha^wanga. Birth of Rima and
the other sons of Dasaratha. Epitome of t^e history of Rima: his descendants,
and those of his brothers. Line of Kusa. Vrihadbala, the last, killed in the great
war, — P. 377.

Chap. V. — Kings of Mithila. Legend of Nimi, the son of Ikshwdku. Birth of
Janaka. Sacrifice of Siradhwaja. Origin of Sitd. Descendants of Kusadhwaja.
Krita the last of the Maithila princes. — P. 388.^

Chap. VI. — Kings of the lunar dynasty. Origin of Soma or the moon : he carries off
Tara, the wife of Vrihaspati : war between the gods and Asuras in consequence :
appeased by Brahmd. Birth of Budha : married to lid, daughter of Vaivaswata.
Legend of his son Pururavas, and the nymph Urvasi : the former institutes offerings
with fire : ascends to the sphere of the 6andharbas.~P. 39a.

Chap. VII. — Sons of Pururavas. Descendants of Amdvasu. Indra bom as Gddhi.
Legend of Richika and Satyavati. Birth of Jamadagni and VisVdmitra. Parasurdma

OQmMlSTS.

Ixxxv

,the son of the former. (Legend of Peraifur&ma.) Sunahsephae and others the sons
of Viswimitra, forming the Kausika raoe^~P. 398.

Chap. VIII— Sons of d^yus. Line of Eshatravriddha, or kings of KUt Former birth
of Dhanwantari. Various names of Pratarddana. Greatness of Alarka. — P. 406.

Chap. IX. — Descendants of Raji, son of Ayus : Indra resigns his throne to him :
claimed after his death by his sons, who apostatize from the religion of the Vedas,
and are destroyed by Indra. Descendants of Pratikshatra, son of Kshatravriddha. —
P. 411.

Chap. X. — ^The sons of Nahusha. The sons of Yayfiti: he is cursed by S^ukra:
wishes his sons to exchange their vigour for his infirmities. Puru alone consents.
Taydti restores him his youth: divides the earth amongst his sons, under the
supremacy of Puru. — P. 413.

Chap. XI. — ^The Yadava race, or descendants of Yadu. Karttavuya obtains a boon
from Datt&trcya: takes Rdvana prisoner: is killed by ParasWfima; his descend-
ants.—-P. 416.

Chap. XII.— Descendants of Krosh^ri. Jy&magha^s connubial affection for bis wife
S^aivyd : their descendants kings of Vidarbha and Chedi.— P. 420.

Chap. XIII. — Sons of Satwata. Bhqja princes of Mrittikfivati. Surya the friend of
Satrajit : appears to him in a bodily form : gives him the Syamantaka gem : its
brilliance and marvellous properties. Satrlgit gives it to Prasena, who is killed by a
lion : the lion killed by the bear Jambavat. Krishna suspected of killing Prasena,
goes to look for him in the forests : traces the bear to his cave : fights with him for
the jewel: the contest prolonged: supposed by his companions to be slain: he
overthrows Jdmbavat, and marries his daughter J&mbavati : returns with her and the
jewel to Dw^kd : restores the jewel to Satrdjit, and marries his daughter Satya-
bhama. Satrdjit murdered by S^atadhanwan : avenged by Krishna. Quarrel between
Krishna and Balardma. Almira possessed of the jewel : leaves Dwdrakd. Public
calamities. Meeting of the Yddavas. Story of Aknira’s birth : he is invited to return ;
accused by Krishna of having the Syamantaka jewel : produces it in full assembly :
it remains in his charge : Krishna acquitted of having purloined it.— P. 424.

Chap. XIV. — Descendants of S'ini, of Anamitra, of S^waphalka and Chitraka, of
Andhaka* The children of Devaka and Ugrasena. The descendants of Bhajamdna.

y

hroi CONTEKTS.

ChildreQ of S> liras his aon VasodeTa: his daughter Pritha married to Pimda.s her
children, Tudhish^hira and his brothers; also Kania by Xditya. The sons of
P&ndu by M&dH. Husbands and children of Shura’s other daughters. Previous
births of S^isuplda.— P. 435.

Chap. XV.— Explanation of the reason why S^isup&la in his previous births as Hiran-
yakasipu and Havana was not identified with Vishnu on being slain by him, and
was so identified when killed as S'is'up&la. The wives of Vasudeva : his children :
Balarima and Krishna his sons by Devaki : bom apparently of Rohini and TasodUL
The wives and children of Krishna. Multitude of the descendants of Yadu.—
P. 438-

Chap. XVI. — Descendants of Turvasu.— P. 444.

Chap. XVII. — Descendants of Dmhyu. — P. 443.

Chap. XVIII. — Descendants of Anu. Countries and towns named after some of
them, as Anga, Banga, and others.— P. 444.

Chap. XIX.— Descendants of Puru. Birth of Bharata, the son of Dushyanta : his
sons killed : adopts Bharadwfija or Vitatha. Hastin, founder of Hastinapur. Sons
of Aj&midh% and the races derived from them, as Panchalas, &c. Kripa and Kripi
found by Santanu. Descendants of Riksha, the son of Aj^midha. Kurukshetra
named from Kuru. Jar^sandha and others, kings of MagadhA— P. 447.

Chap. XX. — Descendants of Kum. Devapi abdicates the throne : assumed by S^&n-
tanu : he is confirmed by the Brahmans : Bhishma his son by Oangd : his other
sons. Birth of Dhritaiishfra, P£ndu, and Vidura. The hundred sons of Dhrita-
rtish^ The five sons of P&ndu : married to Draupaih : their posterity. Fbrikshit,
the grandson of Aijuna, the reigning king.— P. 457.

Chap. XXI.— Future kings. Descendants of Parikshit, ending with Kshemakav—
P. 461.

Chap. XXII.— Future kings of the family of Ikshwiku, ending with Sumitra.— P. 453.

Chap. XXIII. — Future kings of Magadhfi, descendants of Vrihadratha.— P. 465.

Chap. XXIV.— Future kings of Magadha. Five princes of the line of Pradyota. Ten

CONTENTS.

Ixxxvii

SaHmigaB. Nine Naodaa. Ten Mauryas. Ten S'ungas. Four Kaiiwaa. Thirty
^dhrabhrityas. Kings of various tribes and castes, and periods of their rule.
Ascendancy of barbarians. Different races in different regions. Period of universal
iniquity and decay. Coming of Vishnu as Kalki. Destruction of the vricked, and
restoration of the practices of the Vedas. End of the Kali, and return of the Krita,
age. Duration of the Kali. Verses chanted by Earth, and communicated by Asita
to Janaka. End of the fourth book. — P. 466.

BOOK V.

Chap. 1.— The death of Kansa announced. Earth, oppressed by the Daityas, applies to
the gods. They accompany her to Vishnu, who promises to give her relief. Kansa
imprisons Vasudeva and Devaki. Vishnu’s instructions to YoganidrA— P. 491.

Chap. II..— The conception of Devaki : her appearance : she is praised by the gods.—
P. 500.

Chap. III. — Birth of Krishna: conveyed by Vasudeva to Mathur£, and exchanged
with the new-born daughter of Yasodi. Kansa attempts to destroy the latter, who
becomes Yoganidra. — P. 502.

Chap. IV. — Kansa addresses his friends, announces their danger, and orders male
children to be put to death.— P. 504.

Chap. V.— Nanda returns with the infants Krishna and Balarfima to Gokula. Piitand
1fint.d by the former. Prayers of Nanda and Yasodd. — P. 506.

Chap. VI.— Krisna overturns a waggon : casts down two trees. The Oopas depart to
Vrindfivana. Sports of the boys. Description of the season of the rains. — P. 508.

Chap. VII. — Krishna combats the serpent K£liya: alarm of his parents and com-
panions : he overcomes the serpent, and is propitiated by him : commands him to
depart from the Yamun4 river to the ocean.— P. 512.

Chap. VIII. — Tie demon Dhenuka destroyed by R4ma— -P. 517.

Chap. IX.— Sports of the boys in the forest. Pralamba the Asura comes amongst
them : is destroyed by R&ma, at the command of Krishna. — P. 518.

Ixxxviii

CONTENTS.

Chap. X.-^Description of autumn. Krishna dissuades Nanda iit>m worshipping Indra :
recommends him and the Gopas to worship cattle and the mountains..*-^?. ^2,%*

Chap. XL — Indra^ offended by the loss of his offerings, causes heavy rains to deluge
Gokula. Krishna holds up the mountain Govarddhana to shelter the cowherds and
their cattle. — P. 526.

Chap. XIL — Indra comes to Gokula : praises Krishna, and makes him prince over
the cattle. Krishna promises to befriend Aijuna. — P. 528.

Chap. XIII. — Krishna praised by the cowherds: his sports with the Gopis: their
imitation and love of him. The Rasa dance. — P. 531.

Chap. XIV.— Krishna kills the demon Arishfa, in the form of a bull. — P. 536.

Chap. XV. — Kansa informed by N^ada of the existence of SLrishna and Balarama :
he sends Kesin to destroy them, and Akrura to bring them to Mathurd. — P. 537.

Chap. XVI.— Kesin, in the form of a horse, slain by Krishna: he is praised by
Narada. — P. 539.

Chap. XVII. — ^Vkrura’s meditation on Krishna: his arrival at Gokula: his delight
at seeing Krishna and his brother. — P. 541.

Chap. XVIII.- — Grief of the Gopis on the departure of Krishna and Balarama with
Akrura : their leaving Gokula. Akrura bathes in the Yamund ; beholds the divine
forms of the two youths, and praises Vishnu. — P. 544.

Chap. XIX. — Akrura conveys Krishna and Rdma near to Mathura, and leaves them :
they enter the town. Insolence of Kansans washerman : Krishna kills him. Civility
of a flower-seller : Krishna gives him his benediction.— P. 548.

Chap. XX. — Krishna and Balardma meet Kubja; she is made straight* by the
former : they proceed to the palace. Krishna breaks a bow intended for a trial of
arms. Kansans orders to his servants. Public games. Krishna and his brother
enter the arena : the former wrestles with Chdiiura, the latter vrith Mushfika, the
king^s v^restlers ; who are both killed. Krishna attacks and slays Kansa : he and
Balardma do homage to Vasudeva and Devaki: the former praises Krishna,-^

p- 550-

CONTENTS.

Ixxxix

CttAP. XXI.«i-Eriidiik encourages his parents; places Ugrasena on the throne;
becomes the pupil of Sindipani, whose son he recovers from the sea: he kills the
marine demon Phnchajana, and makes a horn of his shell. — P. 5$o.

Chap. XXII.-~Jar&sandha besieges Mathuri ; is defeated, but repeatedly renews the
attack.~P. 563.

Chap. XXIII.-— Birth of E^yavana: he advances against Mathurii. Krishna
builds Dw£rak^ and sends thither the Y&lava tribe : he leads K&layavana into the
cave of Muchukunda : the latter awakes, consumes the Yavana king, and praises
Krishna. — ^P. 565.

Chap. XXIV.— Muchukunda goes to perform penance. Krishna takes the army and
treasures of K^yavana, and repairs with them to Dw&rakfi. Balardma visits Vraja :
inquiries of its inhabitants after Krishna.— P. 569.

Chap. XXV. — Balartoa finds wine in the hollow of a tree; becomes inebriated;
commands the Yamun& to come to him, and on her refusal drags her out of her
course: Lakshmi gives him ornaments and a dress: he returns to Dwiiraka, and
marries Revala.— P. 571.

Chap. XXVI.— E^rishna carries off Rukmini: the princes who come to rescue her
repulsed by Balarima. Rukmin overthrown, but spared by Krishiia, founds Bhoja-
kata. Pradyumna bom of Rukmini. — P. 573-

Chap. XXVIl. — Pradyumna stolen by Sambara ; thrown into the sea, and swallowed
by a fish ; found by M&y&deri : he kills Sambara, marries Mdyddevi, and returns
with her to Dw&rakd. Joy of Rukmini and Krishna. — P. 575.

Chap. XXVIll. — ^Wives of Krishna. Pradyumna has Animddha: nuptials of the
latter. Balar4ma beat at dice, becomes incensed, and slays Rukmin and others —
P. 578.

Chap* XXIX.p-***-lndra comes to Dwfirakd, and reports to Krishna the tyranny of
Naraka. Krishda goes to his city^ and puts him to death. Earth gives the earrings
of Adit! to Ejishna, and praises him. He liberates the princesses made captive by
Naraka, sends them to Dwfiraldl, and goes to Swarga with Satyabh&m&.«— P« 581.

Chap. XXX.— -Krishna restores her earrings to Aditi, and is praised by her ; he visits

z

CONTENTS.

the gardens of Indra^ and at the desire of Satyabhdmi carries off the P£riy£ta tree*
S^achi excites Indra to its rescue* Conflict between the gods and Kridn^a^ who
defeats them. Satyabhamfi derides them* They praise Krishna*— P* 584.

Chap. XXXI. — Krishna, with Indra’s consent, takes the Pdrij^ta tree to Dwfinddi ;
marries the princesses rescued from Naraka.-— P. 589.

Chap. XXXII. — Children of Krishna* Ush£, the daughter of Bima, sees Aniruddha
in a dream, and becomes enamoured of him. — P. 591.

Chap. XXXIII. — B^a solicits S^iva for war: finds Aniruddha in the palace, and
makes him prisoner. Krishna, Balar£ma, and Pradyumna come to his rescue. S^iva
and Skanda aid Bdna : the former is disabled ; the latter put to flight* B&ia encoun-
ters Krishna, who cuts off all his arms, and is about to put him to death* S^iva
intercedes, and Krishna spares his life. Vishnu and Sfiva are the same. — P. 593.

Chap. XXXIV. — Paundraka, a Vdsudeva, assumes the insignia and style of Krishna,
supported by the king of K^si. Krishna marches against, and destroys them. The
son of the king sends a magical being against Krishna : destroyed by his discus,
which also sets Benares on fire, and consumes it and its inhabitants. — P. 597.

Chap. XXXV. — S^araba carries off the daughter of Duryodhana, but is taken prisoner.
Balar&ma comes to Hastinapur, and demands his liberation : it is refused : in his
wrath he drags the city towards him, to throw it into the river. The Kuru chiefs
give up S'dmba and his wife. — P. 601.

Chap. XXXVI. — ^The Asura Dwivida, in the form of an ape, destroyed by Balar&ma.—
P. 604.

Chap. XXXVII. — Destruction of the Yddavas. S^amba and others deceive and ridi-
cule the Rishis. The former bears an iron pestle : it is broken, and thrown into the
sea. The Y4davas go to Prabhksa by desire of Krishna : they quarrel and fight,
and all perish. The great serpent Stesha issues from the mouth of R&ma. Krishna
is shot by a hunter, and again becomes one with universal spirit. — P. 606*

Chap. XXXVIII.— Aijuna comes to Dwarakk, and bums the dead, and takes away
the surviving inhabitants* Commencement of the Ksii age. Shepherds and thieves
attack Aijuna, and carry off the women and wealth. Aijuna regrets the loss of his
prowess to Vyltsa ; who consoles him, and tells him the story of Auih^avakra^s cursing

CONTENTS.

xci

the Apsarasas. Aijuna and hia brothers place Parikshit on the throne, and go to
the finoata. End of the fifth book. — P. 613.

BOOK VI.

Chap. I. — Of the diaaolulion of the world : the four ages : the decline of all things,
and deterioration of mankind, in the Kali age. — P. 621.

/

Chap. II. — Redeeming properties of the Kali age. Devotion to Vishnu sufficient to
salvation in that age for all castes and persons. — P. 627.

Chap. III.— Three difierent kinds of dissolution. Duration of a Pariuridha. The
Clepsydra, or vessel for measuring time. The dissolution that occurs at the end of
a day of Brahm^.— P. 630.

Chap. IV. — Continuation of the account of the first kind of dissolution. Of the second
kind, or elemental dissolution ; of all being resolved into prima^ spirit. — P. 634.

Chap. V. — ^The third kind of dissolution, or final liberation from existence. Evils of
worldly life. Sufferings in infancy, manhood, old age. Pains of hell. Imperfect
felicity of heaven. Exemption fix>m birth desirable by the wise. The nature of
spirit or god. Meaning of the terms Bhagavat and V^sudeva.— P. 638.

y

Chap. VI. — Means of attaining liberation. Anecdotes of Khfin&ikya and Kes'idhwqa.
The former instructs the latter how to atone for permitting the death of a cow.
Kesidhwaja offers him a requital, and he desires to be instructed in spiritual know-
ledge.—?. 645.

Chap. VIl. — Kesidhwaja describes the nature of ignorance, and the benefits of the
Yoga, or contemplative devotion. Of the novice and the adept in the performance of
the Toga. How it is performed. The first stage, proficiency in acts of restraint and
moral duty : the second, particular mode of sitting : the third, Pr&ndydma, modes of
breathing : the fourth, Pratyahira, restraint of thought : the fifth, apprehension of
spirit : the sixth, retention of the idea. Meditation on the individual and universal
forms of Vishnu. Acquirement of knowledge. Final liberation. — P. 649.

Chap. VIII. — Conclusion of the dialogue between Par&W and Maitreya. Recapitu-
lation of the contents of the Vishnu Purdna : merit of hearing it : how handed down.
Praises of Vishnu. Concluding prayer.— P. 660.

CORRECTIONS.

P. II, note 14, for the sense of the latter read the sense of the former
IS, note 16, for there was neither the existent cause nor the non-
existent effect read the non-existent cause nor the
existent effect

50, note, for son of Prachetas read son of the Prachetasas
98, note* for Puru read Prithu

176, note, refer to p. 431, n. 13, and add* * In the Mahdbh^rata,
JCdi P.* the S^uktimat! river is said to ' flow by the
capital of Chedi’

313, for Vaibhr4ja8 read Vair&jas

336, note 31, for Avashthanas read Avasthdnas

398, for his son was Suhotra* whose name was Jahnu read

whose son was Jahnu

399, note 10, for Kuii&naba read Kud&mba
416, note 3, omit the second Aripu

457, for Jayasena Ar&vin read Jayasena* his son was Ar&vin

VISHiJu purAtJa.

BOOK I.

CHAP. I.

Invocation. Maitreya inquires of his teacher, Par&sara, the origin and nature of the
universe. Par&sara performs a rite to destroy the demons : reproved by Vasishfha,
he desists : Pulastya appears, and bestows upon him divine knowledge : he repeats
the Vishnu PuiAna. Vishnu the origin, existence, and end of all things.

Om! GLORY TO Vasudeva^ — Victorv be to thee, Puhdarik^ksha ;

An address of this
kind, to one or other Hindu divinity, usu-
ally introduces Sanscrit compositions, espe-
cially those considered sacred. The first
term of this mantra or brief prayer,'Om or
Omk&ra, is well known as a combination of
letters invested by Hindu mysticism with
peculiar sanctity. In the Vedas it is said to
comprehend all the gods ; and in the Pura-
nas it is directed to be prefixed to all such
formulae as that of the text. Thus in the
Uttara Khanda of the P&dma Pur&na:
‘ The syllable Om, the mysterious name,
or Brahma, is the leader of all prayers:
let it therefore, O lovely-faced, (Siva ad-
dresses Durgd,) be employed in the be-
ginning of all prayers 'BVyrc iraTTf TW
I ^Vfhr JRTTOf ’•r

II According to the same authority,
one of the mystical imports of the term is
the collective enunciation of Vishnu ex-
pressed by A, of Sri his bride intimated
by u, and of their joint worshipper desig-

nated by M. A whole chapter of the
V4yu Purina is devoted to this term. A
text of the Vedas is there cited :

Rfi Riri ' Om, the monosyllable Brahma
the latter meaning either the Supreme
Being or the Vedas collectively, of which
this monosyllable is the type. It is also
said to typify the three spheres of the
world, the three holy fires, the three steps
of Vishnu, &c.

snnr: — Frequent meditation

upon it, and repetition of it, ensure release
from worldly existence.

I '

li See also Menu,
II. 76. Vasudeva, a name of Vishnu or
Krishna, is, according to its grammatical
etymology, a patronymic derivative imply-
ing son of Vasudeva. The Vaishnava Pu-
ranas, however, devise other explanations :
see the next chapter, and again, b. VI.
c. 5.

2

INVOCATION.

adoration be to thee, Vi4wabh&vana ; glory be to thee, Hrishikei^a, Ma-
hapurusha, and PArvaja^.

May that Vishnu, who is the existent, imperishable, Brahma, who is
fswara^, who is spirit^; who with the three qualities*^ is the cause of crea-
tion, preservation, and destruction ; who is the parent of nature, intellect,
and the other ingredients of the universe®; be to us the bestower of
understanding, wealth, and final emancipation.

In this stanza occurs a series of the
appellations of Vishnu : i . Pun£Larik&ksha
having eyes like a lotus, or
heart-pervading; or Pun&anka is explained
supreme glory, and Aksha imperishable:
the first is the most usual etymon. 2^ Vi-
swabhdvana the creator of the

universe, or the cause of the existence of
all things. 3. Hrishikesa lord of

the senses. 4. Mahd purusha
great or supreme spirit; purusha mean-
ing that which abides or is quiescent in
body (puri set^). 5. Purvaja pro-

duced or appearing before creation; the
Orphic irpwToyovof. In the fifth book,
c. 18, Vishnu is described by five appel-
lations, which are considered analogous to
these; or, i. Bhutdtma (>J?rT?wr), one with
created things, or Puri&arikaksha ; 2. Pra-
dh&natma (iTOWnirr), one with crude na-
ture, or Viswabhavana ; 3. Indriy&tm&

one with the senses, or Hrishikesa ;
4. Param^itma (tottwt), supreme spirit, or
Mahipurusha; and Atma (wtprt), soul;
living soul, animating nature and existing
before it, or Purvaja.

^ firahma ('Sir), in the neuter form, is
abstract supreme spirit; and Iswara
is the Deity in his active nature, he who
is able to do or leave undone, or to do
any thing in any other manner than that
in which it is done: W^iTiR^iTinTT wfc I
4 Pum4n which is the same with

Purusha, incorporated spirit By this and

the two preceding terms also the com-
mentator understands the text to signify
that Vishnu is any form of spiritual being
that is acknov ledged by different philoso-
phical systems, or that he is the Brahma
of the Veddnta, the fswara of the P6tan-
jala, and the Purusha of the S&nkhya
school.

^ The three qualities, to which we shall
have further occasion to advert, are, Satya
(mif), goodness or purity, knowledge, qui-
escence; Rajas foulness, passion,

activity ; and Tamas darkness, ig-

norance, inertia.

® Pradhdnabuddhyddisu
This predicate of the Deity distinguishes
most of the Purdnas from several of the
philosophical systems, which maintain, as
did the earliest Grecian systems of cos-
mogony, the eternal and independent ex-
istence of the first principle of things,
as nature, matter, or chaos. Accordingly,
the commentator notices the objection.
Pradhana being without beginning, it is
said how can Vishnu be its parent? To
which he replies, that this is not so, for in
a period of worldly destruction (Pralaya),
when the Creator desists from creating,
nothing is generated by virtue of any other
energy or parent. Or, if this be not sa-
tisfactory, then the text may be under-
stood to imply that intellect (Buddhi) &c.
are formed through the materiality of crude
nature, or Pradhana.

maitreya's inquiry.

3

Having adored yishdu^ the lord of all, and paid reverence to Brahmd
and the rest®; having also saluted the spiritual preceptor®; I will nar-
rate a Purdha equal in sanctity to the Vedas.

Maitreya*®, having saluted him reverentially, thus addressed Par44ara,
the excellent sage, the grandson of Va^ishtha, who was versed in tradi-
tional history, and the PurMas ; who was acquainted with the Vedas,
and the branches of science dependent upon them ; and skilled in law
and philosophy ; and who had performed the morning rites of devotion.

Maitreya said. Master ! I have been instructed by you in the whole of
the Vedas, and in the institutes of law and of sacred science : through
your favour, other men, even though they be my foes, cannot accuse me
of having been remiss in the acquirement of knowledge. 1 am now
desirous, oh thou who art profound in piety ! to hear from thee, how
this world was, and how in future it will be 1 what is its substance, oh
Brahman, and whence proceeded animate and inanimate things? into
what has it been resolved, and into what will its dissolution again occur ?
how were the elements manifested? whence proceeded the gods and
other beings? what are the situation and extent of the oceans and the

^ Vishnu is commonly derived in the
Purdrias from the root Vis (frnjr), to enter,
entering into, or pervading the universe,
agreeably to the text of the Vedas, IfFJfT 71^
( ^Having created that (world),
he then afterwards enters into it f being,
as our comment observes, undistinguished
by place, time, or property ;

According to the Matsya P.
the name alludes to his entering into the
mundane egg : according to the Padma P.,
to his entering into or combining with
Prakriti, as Purusha or spirit : ^ ^ HrpiT
* III the Moksha Dhar-
ma of the Mah&bhdrata, s. 165, the word is
derived from the root vi ('^), signifying
motion, pervasion, production, radiance;
or, irregularly, from krama (uw), to go
with the particle vi (ft), implying, vari-
ously, prefixed.

^ Brahmd and the rest is said to apply
to the series of teachers through whom this
Purana was transmitted from its first re-
puted author, Brahma, to its actual nar-
rator, the sage Pardsara. See also b. VI.
c. 8.

« The Gl^•u, or spiritual preceptor, is
said to be Kapila or Sdraswata ; the latter
is included in the series of teachers of the
Purdna. Pardsara must be considered also
as a disciple of Kapila, as a teacher of the
Sdnkhya philosophy.

Maitreya is the disciple of Pards'ara,
who relates the Vishnu Purdna to him ; he
is also one of the chief interlocutors in the
Bhdgavata, and is introduced in the Ma-
hdbhdrata (Vana Parva, s. 10.) as a great
Rishi, or sage, who denounces Duryodha-
na^s death. In the Bhdgavata he is also
termed Kaushdravi, or the son of Kusharava.

moanliuiia, .tb# «90^, ^ mk a»4 -the

tlie god« and oth«t8, Ae Meati*, the periods cidled Ma0WWliPWk;lfi|l^.
termed Kalpas, and their subdivisions, and the four ages! tto ev^(^
that hppjpftn at the close of a Kalpa, and the terminations of the sevei!^
ages”; the histories, oh great Muni, of the gods, the sages, and kings;
and how the Vedas were divided into branches (or schools), after th^'
had been arranged by Vydsa : the duties of the Brahnums, and the oth^
tribes, as well as of those who pass through the different orders of life?
All these things I wish to hear from you, grandson of Va^ish'tha. Incline
thy thoughts benevolently towards me, that I may, through thy favour,
be informed of all I desire to know*

Par4i^ra replied, Well inquired, pious Maitreya. You recall to my
recollection that which was of old narrated by my father’s father, Va-
sishtha. I had heard that my father had been devoured by a Rdkshas
employed by Viswdmitra : violent anger seized me, and I commenced a
sacrifice for the destruction of the Rakshasas : hundreds of them were

reduced to ashes by the rite, when, as they were about to be entirely
extirpated, my grandfather Vai^ishtha thus spake to me: Enough, my
child ; let thy wrath be appeased ; the Rakshasas are not culpable : thy
father’s death was the work of destiny. Anger is the passion of fools ; it
becometh not a wise man. By whom, it may be asked, is any one killed?
Every man reaps the consequences of his own acts. Anger, my son, is the
destruction of all that man obtains by arduous exertions, of fame, and of
devout austerities ; and prevents the attainment of heaven or of emanci-
pation. The chief sages always shun wrath: be not thou, my child,
subject to its influence. Let no more of these unoflending spirits of
darkness be consumed. Mercy is the might of the righteous

One copy reads Yuga dherma, the
duties peculiar to the four ages, or their
characteristic properties, instead of Yu-
ginta.

Sacrifice of Par&'ara. The story of
Parasara^s birth is narrated in detail in the
Mahlibharata (Adi Parva, s. 176). King
Kalm^shapada meeting with Sakti, the son
of Vasisht'ha, in a narrow path in a thicket,

desired him to stand out of his way. The
sage refused : on which the Raja beat him
with his whip, and Sakti cursed him to
become a Rakshas, a man-devouring spirit.
The Rega in this transformation killed and
ate its author, or Sakti, together with all
the other sons of Vasish^ha. Sakti left
his wife Adrisyanti pregnant, and she gave
birth to Parasara, who was brought up by

l^ng thdl grandsire, I immedtatety

desi^ied from tbe tiie, m obedietice to his injunctions, and VaSishiha, the
most excellent of si^es, was content with me. Then arrived Pulastya,
the son of Brahmd^^, who was received by my grandfather with the
customary marks of respect. The illustrious brother of Pulaha said to
me ; Since, in the violence of animosity, you have listened to the words of
your progenitor, and have exercised clemency, therefore you shall become
learned in every science : since you have forborne, even though incensed,
to destroy my posterity, I will bestow upon you another boon, and you
shall become the author of a summary of the Pur6has^^; you shall know

his grandfather. When he grew up, and compilations^ (Purdiiasanhita). The Bha-
was informed of his father’s death, he in- gavata (b. III. s. 8) also alludes, though
stituted a sacrifice for the destruction of obscurely, to this legend. In recapitu-
aU the Rfikshasas ; but was dissuaded from lating the succession of the narrators of
its completion by Vasish^ha and other sages part of the Bhdgavata, Maitreya states
or Atri, Pulastya, Pulaha, and Kratu. The that this first Purina was communicated
Mah4bh4rata adds, that when he desisted to him by his Guru Parasara, as he had
from the rite, he scattered the remaining been desired by Pulastya :
sacrificial fire upon the northern face of (MtUflT;)

the Himidaya mountain, where it still blazes i. e. according to the commentator, agree-
forth at the phases of the moon, consuming ably to the boon given by Pulastya to Pa-
Rikshasas, forests, and mountains. The rasara, saying, ^You shall be a narrator
legend alludes possibly to some trans- of Purdnas 5’ uftruftl). The Ma-

himalayan volcano. The transformation of h&bharata makes no mention of the com-
Kalmashapdda is ascribed in other places munication of this faculty to Pardsara by
to a diflerent cause ; but he is every where Pulastya ; and as the Bhdgavata could not
regarded as the devourer of Sakti or Saktri, derive this particular from that source, it
as the name also occurs. The story is told here most probably refers unavowedly, as
in the Linga Purfina (Purvarddha, s. 64) the Linga does avowedly, to the Vishnu
in the same manner, with the addition, Purdiia.

conformably to the Saiva tendency of that Pulastya, as will be presently seen, is

work, that ParfLsara begins his sacrifice by one of the Rishis, who were the mind-born
propitiating Mahfideva. Vasishfha’s dis- sons of Brahma. Pulaha, who is here also
suasion, and Pulastya’s appearance, are named, is another. Pulastya is considered
given in the very words of our text ; and as the ancestor of the Rakshasas, as he is
the story concludes, ^thus through the the father of Visravas, the father of Rd-
favour of Pulastya and of the wise Va- vana and his brethren. Uttara Ram&yaiia.
sish{ha, P&rdsWa composed the Vaishnava Mahdbhdrata, Vana Parva, s. 272. Padma
(Vishnu) Purina, containing ten thousand Pur. Linga Pur. s. 63.
stanzas, and being the third of the Purina Purina sanhiti kertti Bhavin bha-

6

PAIUUaRa'S REPtV#

''.A.

the true nature of the deities, as it really is; and, whether
religious rites, or abstaining from their performance*®, your ilndeistand*
ing, through my favour, shall be perfect, and exempt from doubts; Thai
my grandsire Va^ishtha added ; Whatever has been said to Aee by

Pulastya, shall assuredly come to pass.

Now truly all that was told me formerly by Vaiiishtha, and by the wise
Palastya, has been brought to my recollection by your questions, and I
will relate to you the whole, even all you have asked. Listen to the com-
plete compendium of the Purdhas, according to its tenour. The world
was produced from Vishnu ; it exists in him : he is the cause of its con-

tinuance and cessation : he is the world

vishyati. You shall be a maker of the
Sanhita, or compendium of the Purfinas,
or of the Vishnu Purana, considered as a
summaiy or compendium of Pauranic tra-
ditions. In either sense it is incompatible
with the general attribution of all the Pu-
ranas to Vydsa.

*■’ Whether performing the usual cere-
monies of the Brahmans, or leading a life
of devotion and penance, which supersedes
the necessity of rites and sacrifices.

These are, in fact, the brief replies to
Maitreya’s six questions (p. 3), or, How
was the world created ? By Vishnu. How
will it be? At the periods of dissolution
it will be in Vishnu. Whence proceeded
animate and inanimate things? From
Vishnu. Of what is the substance of the
world ? Vishnu. Into what has it been,
and will it again be, resolved? Vishnu.
He is therefore both the instrumental and
material cause of the universe. ‘ The an-
swer to the “whence” replies to the query
as to the instrumental cause : “ He is the
world” replies to the inquiiy as to the ma-

terial cause •/ trhr

wnm irprwbrt 1 ‘ And by this

explanation of the agency of the material-
ity, &c. of Vishnu, as regards the uni-
verse, (it follows that) all will be produced
from, and all will repose in him:’
ftrsarh flrwft

RlxPrwfil WPEUlftfir 1 We have here
precisely the to tSv of the Orphic doc-
trines, and we might fancy that Brucker
w'as translating a passage from a Purina
when he describes them in these words:
“ Continuisse Jovem (lege Vishnum) sive
summum deum in se omnia, omnibus or-
tum ex se dedisse, omnia ex se genuisse, et
ex sua produxisse essentia. Spiritum esse
universi qui omnia regit vivificat estque;
ex quibus necessario sequitur omnia in
eum reditura.” Hist. Philos. 1. 388. Jam-
blichus and Proclus also testify that the
Pythagorean doctrines of the origin of the
material w'orld from the Deity, and its
identity with him, were much the same.
Cudworth, 1. c. p. 348.

CHAP, a

Prayer of Par&Mra to Yiahnu. Successive narration of the Vishnu Parana. Explana-
tion of y&Budeva : his existence before creation : his first manifestations. Descrip-
tion of Pradh&na or the chief principle of things. Cosmogony. Of Prdkrita, ot
material creation ; of time ; of the active cause. Developement of effects ; Mahat ;
Ahankfira ; Tanm&tras ; elements ; objects of sense ; senses ; of the mundane egg.
Vishnu the same as Brahmfi the creator; Vishnu the preserver; Rudra the de-
stroyer.

ParA^ara said, Glory to the unchangeable, holy, eternal, supreme
Vishfiu, of one universal nature, the mighty over all : to him who is Hirany-
garbha, Hari, and Sankara^ the creator, the preserver, and destroyer of

^ The three hypostases of Vishnu. Hi-
raiiyagarbha (1^npPT»b) is a name of Brah-
ma; he who was bom from the golden
egg. Hari (ffc) is Vishnu, and Sankara
(VfC) Siva. The Vishnu who is the
subject of our text is the supreme being
in all these three divinities or hypostases,
in his different characters of creator, pre-
server and destroyer. Thus in the Mar-
kandeya ; ‘ Accordingly, as the primal all-
pervading spirit is distinguished by attri-
butes in creation and the rest, so he ob-
tains the denomination of Brahma, Vishnu,
and Siva. In the capacity of Brahm^ he
creates the worlds; in that of Rudra he
destroys them; in that of Vishnu he is
quiescent. These are the three Avasth^s
(lit. hypostases) of the self-born. Brahma
is the quality of activity; Rudra that of
darkness ; Vishnu, the lord of the world,
is goodness : so, therefore, the three gods
are the three qualities. They are ever
combined with, and dependent upon one
another ; and they are never for an instant
separate; they never quit each other.’
iTUT wunuus ufiifliji ^

mjnrnrrftr i

«tot: I Tvft irannil ftuj; ui#

viqiuflij I unr vjTvwftjpinsiuruft

uf Witiwfiw The notion is one com-

mon to all antiquity, although less philo-
sophically conceived, or perhaps less dis-
tinctly expressed, in the passages which
have come down to us. The rptit ap'x^iKas
of Plato are said by Cudworth
(I. Ill), upon the authority of Plotinus,
to be an ancient doctrine, vahua. io^a:
and he also observes, Orpheus, Pythago-
ras, and Plato have all of them asserted a
trinity of divine hypostases; and as they
unquestionably derived much of their doc-
trine from the Egyptians, it may reason-
ably be suspected that the Egyptians did
the like before them.” As however the Gre-
cian accounts, and those of the Egyptians,
are much more perplexed and unsatisfac-
tory than those of the Hindus, it is most
probable that we find amongst them the
doctrine in its most original as well as most
methodical and significant form.

8

PRAISE OF VISHNU.

the world : to Vdsudeva, the liberator of his worshippers: to him, whose
essence is both single and manifold ; who is both subtile and corporeal,
indiscrete and discrete: to Vishhu, the cause of final emancipation^.
Glory to the supreme Vishfiu, the cause of the creation, existence, and
end of this world ; who is the root of the world, and who consists of the
world

Having glorified him who is the support of all things; who is the
smallest of the smalH; who is in all created things; the unchanged,
imperishable'’ Purushottama ® ; who is one with true wisdom, as truly
known^; eternal and incorrupt; and who is known through false appear-
ances by the nature of visible objects*: having bowed to Vishfiu, the

2 This address to Vishnu pursues the
notion that he, as the supreme being, is
one, whilst he is all: he is Avik&ra, not
subject to change ; Sadaikanipa, one inva-
riable nature : he is the liberator (tara), or
he who bears mortals across the ocean of
eKistence : he is both single and manifold
(ek&nekarupa) : and he is the indiscrete
(avyakta) cause of the world, as well as
the discrete (vyakta) elfect; or the invisi-
ble cause, and visible creation.

3 Jaganmaya, made up, or consisting
substantially (inr), of the world. Maya
is an affix denoting ^ made’ or ^ consisting
of,’ as Kash{ha maya, ^made of wood.’ The
world is therefore not regarded by the
Pauranics as an emanation or an illusion,
but as consubstantial with its first cause.

^ Ariiydnsam ariiyasam 4^4(1),

^ the most atomic of the atomic alluding
to the atomic theoiy of the Nydya or lo-
gical school.

^ Or Achyuta (’WJin); a common name
of Vishnu, from o, privative, and chyuta,
fallen ; according to our comment, ^ he who
does not perish with created things.’ The
Mahdbharata interprets it in one place to
mean, ^he who is not distinct from final

emancipation and in another to signify,
^exempt from decajr’ (sfiT^hT:). A com-
mentator on the K&sikhaiicla of the Skdnda
Purina explains it, ^ he who never declines
(or varies) from his own proper nature;’

® This is another common title of Vishnu,
implying supreme, best (Uttama), spirit
(Purusha), or male, or sacrifice, or, ac-
cording to the Mahibh. Moksha Dharma,
whatever sense Purusha may bear:

7 Paramirthatas ‘ by or

through the real object, or sense; through
actual truth.’

® Bhranti dersanatas (mftrf#5nrir)/false
appearances,’ in opposition to actual truth.
^ By the nature of visible objects’

: Artha is explained by drisya (l3pi),
^visible;’ swarupena by ^the nature of:’
that is, visible objects are not what they
seem to be, independent existences ; they
are essentially one with their original
source: and knowledge of their true na-
ture or relation to Vishnu, is knowledge
of Vishnu himself. This is not the doc-
trine of Mfyfi, or the influence of illusion,

FORMS OF THE SUPREME BRAHMA.

.9

destroyer, and lord of creation and preservation ; the ruler of the world ;
unborn, imperishable, undecaying : I will relate to you that which was
originally imparted by the great father of all (Brahm4), in answer to the
questions of Daksha and other venerable sages, and repeated by them to
Purukutsa, a king who reigned on the banks of the Narmada. It was
next related by him to Sdraswata, and by Saraswata to me®.

Who can describe him who is not to be apprehended by the senses :
who is the best of all things; the supreme soul, self-existent: who is
devoid of all the distinguishing characteristics of complexion, caste, or
the like ; and is exempt from birth, vicissitude, death, or decay : who is
always, and alone: who exists every where, and in whom all things here
exist; and who is thence named Vdsudeva^®? He is Brahma supreme,
lord, eternal, unborn, imperishable, undecaying; of one essence; ever
pure as free from defects. He, that Brahma, was all things; compre-
hending in his own nature the indiscrete and discrete. He then existed
in the forms of Purusha and of K41a. Purusha (spirit) is the first form
of the supreme; next proceeded two other forms, the discrete and in-
discrete ; and K41a (time) was the last. These four — Pradh^na (primary
or crude matter), Purusha (spirit), Vyakta (visible substance), and Kdla
(time) — the wise consider to be the pure and supreme condition of
Vishhu^2, These four forms, in their due proportions, are the causes of

which alone, according to Vedanta idealism,
constitutes belief in the existence of mat-
ter ; a doctrine foreign to most of the Pu-
r&nas, and first introduced amongst them
apparently by the Bh&gavata.

A different and more detailed account
of the transmission of the Vishnu Purdna
is given in the last book, c. 8.

The ordinary derivation of Vdsudeva
has been noticed above (p. i): here it is
derived from Vas, ^ to dwell, ^ from Vishnu^s
abiding in all things, and all in him : wt
’infl# W I The Mahdbh£rata ex-

plains V4su in the same manner, and Deva
to signify radiant, shining: ^

RTf: I ^ ipi H'tftnn

ii " He

causes all things to dwell in him, and he
abides in all ; whence he is named Vdsu :
being resplendent as the sun, he is called
Deva : and he who is both these, is deno-
minated Vdsudeva/ See also b. VI. c. 5.

The commentator argues that Vasu-
deva must be the Brahma, or supreme
being, of the Vedas, because the same cir-
cumstances are predicated of both, as eter-
nity, omnipresence, omnipotence, &c. ; but
he does not adduce any scriptural text
with the name Vdsudeva.

Time is not usually enumerated in
the Pur^nas as an element of the first
cause, but the Padma P. and the Bh&ga-

10

PROPEBTIES OF PBAOHXnA ;

the production of the phenomena of creation, preservation, and destruc-
tion. Vishhu being thus discrete and indiscrete substance, spirit, and
time, sports like a playful boy, as yon shall learn by listening to his
frolics *3.

That chief principle (Pradhina), which is the indiscrete cause, is
called by the sages also Prakriti (nature) : it is subtile, uniform, and
comprehends what is and what is not (or both causes and effects); is
durable, self-sustained, illimitable, undecaying, and stable ; devoid of
sound or touch, and possessing neither colour nor form ; endowed with

the three qualities (in equilibrium)
beginning ; and that into which all

vata agree with the Vishnu in including it.
It appears to have been regarded at an
earlier date as an independent cause : the
commentator on the Moksha Dherma cites
a passage from the Vedas, which he un-
derstands to allude to the different theories
of the cause of creation : nrff: ftnr

fir >|infw i Time, inhe-

rent nature, consequence of acts, self-will,
elementary atoms, matter, and spirit, as-
serted severally by the Astrologers, the
Buddhists, the Mimansakas, the Jains, the
Logicians, the Sdnkhyas, and the Veddntis.
Kpovog was also one of the first generated
agents in creation, according to the Orphic
theogony.

The creation of the world is very
commonly considered to be the Lila (c#
W), sport or amusement, of the Supreme
Being.

The attributes of Pradhana, the chief
(principle or element), here specified, con-
form generally to those ascribed to it by the
Sdnkhya philosophy (8ankhyaKdrika,p.i6,
&c.), although some of them are incompati-
ble with its origiti from a first cause. In the
Sankhya this incongruity does not occur;
for there Pradh£na is independent, and co-

; the mother of the world; without
that is produced is resolved By

ordinate with primary spirit. The Purd-
lias give rise to the inconsistency by a lax
use of both philosophical and pantheistical
expressions. The most incongruous epi-
thets in our text are however explained
away in the comment. Thus nitya (fkVT),
^ eternal,^ is said to mean ^ uniform, not
liable to increase or diminution
I Sadasadatmaka

‘ comprehending what is and what is no V
means ^having the power of both cause
and effect" as proceed-

ing from Vishnu, and as giving origin to
material things. An&ii (wwrflj), ^ without
beginning," means ^without birth"
not being engendered by any created thing,
but proceeding immediately from the first
cause. ‘The mother," or literally ‘the
womb of the world" (wnwIfW), means ‘the
passive agent in creation," operated on or
influenced by the active will of the Cre-
ator, The first part of the passage in the
text is a fiivourite one with several of the
Puranas, but they modify it and apply it
after their own fashion. In the Vishnu the
original is, ^

Hffin 1 rendered

as above. The Vayu, Brahminda, and

ITS CONDITION PBIOS TO CREATION.

11

that principle all things were invested in the period subsequent to the
last dissolution of the universe, and prior to creation For Brahmans
learned in the Vedas, and teaching truly their doctrines, explain such

Kfimuna PurUnas have WWlk <ihv«I

*The indiscrete cause, which is uniform,
and both cause and effect, and whom those
who are acquainted with first principles
call Pradhfina and Prakriti — i6 the un-
cognizable Brahnu^ who was before all
iunrinr \ But the application
of two synonymes of Prakriti to Brahma
seems unnecessary at least. The Brahmd
P. corrects the reading apparently: the
first line is as before ; the second is, inTT^

I The passage
is placed absolutely; ^ There was an in-
discrete cause eternal, and cause and ef-
fect, which was both matter and spirit
(Pradh&na and Purusha), from which this
world was made. Instead of ^ such’
or ^this,’ some copies read ^from

which fswara or god (the active deity or
Brahma) made the world.’ The Hari
Vansa has the same reading, except in the
last term, which it makes that is, ac-
cording to the commentator, ^the world,
which is Iswara, was made.’ The same
authority explains this indiscrete cause,
avyakta kfirana, to denote Brahmfi, ‘the
creator;’ if % ^fWXt \ an

identification very unusual, if not inaccu-
rate, and possibly founded on misappre-
hension of what is stated by the Bhavishya
P.: ^nPTT^ ftmr i irflrftirr:

IT^ I ^ WTRV
i ‘ That male or spirit which is endow-
ed with that which is the indiscrete cause,
&c. is known in the world as Brahmfi:
he being in the egg, &c.’ The passage is
precisely the same in Manu, I. ii; except

that we have ‘visrishta’ instead of ‘vi-
sish^ha :’ the latter is a questionable read-
ing, and is probably wrong: the sense of the
latter is, ‘ detached and the whole means
very consistently, ‘embodied spirit detached
from the indiscrete cause of the world is
known as Brahma.’ The Padma P. inserts
the first line, &c., but has
WRf T{f!T#tfkfVftr5W: I ^ Which creates un-
doubtedly Mahat and the other qualities
assigning the first epithets, therefore, as
the Vishnu does, to Prakriti only. The
Linga also refers the expression to Prakriti
alone, but makes it a secondary cause:
Wmi WTtSf ^

I ^An indiscrete cause, which
those acquainted with first principles call
Pradhana and Prakriti, proceeded from that
fswara (Siva).’ This passage is one of very
many instances in which expressions are
common to several Pur&iias that seem to
be borrowed from one another, or from
some common source older than any of
them, especially in this instance, as the
same text occurs in Manu.

The expression of the text is rather
obscure; ‘All was pervaded (or compre-
hended) by that chief principle before (re-
creation), after the (last) destruction :’

\ The ellipses are
filled up by the commentator. ITiis, he
adds, is to be regarded as the state of
things at a Mah& Pralaya, or total dissolu-
tion ; leaving, therefore, crude matter, na-
ture, or chaos, as a coexistent element with
the Supreme. This, which is conformable
to the philosophical doctrine, is not how-
ever that of the Purdnas in general, nor

12

brahma anterior to creation.

passages as the following as intending the production of the chief prin-*
ciple (Pradhdna). “ There was neither day nor night, nor sky nor earth,
nor darkness nor light, nor any other thing, save only One, unapprehensible
by intellect, or That which is Brahma and Pumdn (spirit) and Pradhdna
(matter)^®.” The two forms which are other than the essence of unmodi-
fied Vishfiu, are Pradhana (matter) and Purusha (spirit) ; and his other
form, by which those two are connected or separated, is called Kdla
(time) When discrete substance is aggregated in crude nature, as in
a foregone dissolution, that dissolution is termed elemental (Prdkrita).
The deity as Time is without beginning, and his end is not known ; and
from him the revolutions of creation, continuance, and dissolution unin-
termittingly succeed : for when, in the latter season, the equilibrium of
the qualities (Pradhdna) exists, and spirit (Pumdn) is detached from
matter, then the form of Vishnu which is Time abides^®. Then the

that of our text, which states (b, VI. c. 4),
that at a Prakrita, or elementary dissolu-
tion, Pradhana itself merges into the deity.
Neither is it apparently the doctrine of the
Vedas, although their language is some-
what equivocal.

The metre here is one common to
the Vedas, Trishtubh, but in other respects
the language is not characteristic of those
compositions. The purport of the passage
is rendered somewhat doubtful by its close,
and by the explanation of the commenta-
tor. The former is, ^ mrrfini BIT

I ‘ One Pradhdnika Brahma Spirit :
That, was. The commentator explains
Pradh^nika, Pradhana eva, the same word
as Pradhana ; but it is a derivative word,
which may be used attributively, implying
^having, or conjoined with, Pradhana.^ The
commentator, however, interprets it as the
substantive ; for he adds, ^ There was Pra-
dhana and Brahma and Spirit ; this triad
was at the period of dissolution mnfint
■wr ^ injT i He

evidently, however, understands their con-

joint existence as one only; for he con-
tinues, ^ So, according to the Vedas, then
there w^as neither the existent (invisible
cause, or matter) nor the non-existent (vi-
sible effect, or creation):^ RWT W ^ftr

I meaning that there was
only One Being, in whom matter and its
modifications were all comprehended.

Or it might be rendered, ^ Those two
other forms (which proceed) from his su-
preme nature I that is,

from the nature of Vishnu, w^hen he is Ni-
rupadhi, or without adventitious attributes :

I ‘other* (ar^) ; the
commentator states they are other or sepa-
rate from Vishnu only through May^, ‘ il-
lusion,^ but here implying ^ false notion f
the elements of creation being in essence
one with Vishnu, though in existence de-
tached and different.

Pradhdna, w^hen unmodified, is, ac-
cording to the Sankhyas and Paurfiriics,
nothing more than the three qualities in
equilibrio, or goodness, foulness, and dark-
ness neutralising each other ; ( Sdnkhya

DEVELOPEMENT OF FIRST PRINCIPLES.

13

supreme Brahma, the supreme soul, the substance of the world, the lord
of all creatures, the universal soul, the supreme ruler, Hari, of his own
will having entered into matter and spirit, agitated the mutable and
immutable principles, the season of creation being arrived, in the same
manner as fragrance affects the mind from its proximity merely, and not
from any immediate operation upon mind itself : so the Supreme influ-
enced the elements of creation Purushottama is both the agitator and

K£rikd, p. 5a ;) so in the Matsya P.: Ui#

\ iryftr;

MfV4ini7n I This state is synonymous with
the non-evolution of material products, or
with dissolution; implying, however, se-
parate existence, and detached from spirit.
This being the case, it is asked what
should sustain matter and spirit whilst se-
parate, or renew their combination so as
to renovate creation ? It is answered.
Time, which is when every thing else is
not; and which, at the end of a certain
interval, unites Matter, Pradhana, and Pu-
rusha, and produces creation. Concep-
tions of this kind are evidently comprised
in the Orphic triad, or the ancient notion
of the cooperation of three such principles
in creation, as Phanes or Eros, which is the
Hindu spirit or Purusha; Chaos, matter
or Pradhana ; and Chronos, or K£la, time.

Pradhana is styled Vyaya
Hhat which may be expended;^ or Pari-
namin ^ which may be modifi-

ed and Purusha is called Avyaya (wRnn),
^inconsumable;^ or aparinamin (vnifbirTftr^),

^ immutable.’ The expressions ^ hav-
ing entered into,’ and ytWKRTR ‘ agitated,’
recall the mode in which divine intelli-
gence, mens, voSJj’, was conceived by the
ancients to operate upon matter :

^varra

. . • . Karctt&ffwa^a :

or as in a more familiar passage ;

Spiritus intuB alit totamque infusa per artus
Mens agitat molem et magno se corpore miscet :

or perhaps it more closely approximates to
the Phoenician cosmogony, in which a spi-
rit mixing with its own principles gives
rise to creation. Brucker, I. 240, As pre-
sently explained, the mixture is not me-
chanical; it is an influence or effect ex-
erted upon intermediate agents, which pro-
duce effects; as perfumes do not delight
the mind by actual contact, but by the
impression they make upon the sense of
smelling, which communicates it to the
mind. ITie entrance of the supreme Vishnu
into spirit as well as matter is less intelli-
gible than the view elsewhere taken of it,
as the infusion of spirit, identified with the
Supreme, into Prakriti or matter alone.
Thus in the Padma Purana:

I ^ He who is called the male
(spirit) of Prakriti, is here named Achyuta ;
and that same divine Vishnu entered into
Prakriti.’ So the Vrihat Naradiya : R^
TBfiWTRi^ I ^The lord of the

world, who is called Purusha, producing
agitation in Prakriti.’ From the notion of
influence or agitation produced on matter
through or with spirit, the abuse of per-
sonification led to actual or vicarious ad-
mixture. Thus the Bhdgavata, identifying
M£y£ with Prakriti, has, IJ RTRlRt

14

ORIGIN OF THE PRINCIPLE INTELLECT ;

the thing to be agitated ; being present in the essence of matter, both
when it is contracted and expanded^. Vishhu, supreme over the su-
preme, is of the nature of discrete forms in the atomic productions,
Brahm4 and the rest (gods, men, &c*)

Then from that equilibrium of the qualities (Pradhana), presided over
by soul^*, proceeds the unequal developement of those qualities (consti-
tuting the principle Mahat or Intellect) at the time of creation^. The

I ^ Through the operation of time, the
Mighty One, who is present to the pure,
implanted a seed in Maya endowed with
qualities, as Purusha, which is one with
himself/ B, III. s. 5. And the Bhavishya :
^ Some learned men say, that the Supreme
Being, desirous to create beings, creates
in the commencement of the Kalpa a body
of soul (or an incorporeal substance); which
soul created by him enters into Prakriti ;
and Prakriti being thereby agitated, cre-
ates many material elements / ^ iT?!

w ift«wnrniiTRTWTT^ w&a

^ iri \ RfTwnft

itnt: w ^

Tbr II But these

may be regarded as notions of a later date.
In the Mahabharata the first cause is de-
clared to be ^ IntellectuaV who creates by
his mind or will : ITR^ RTR

RvfWW: ii

^ The first (Being) is called Manasa (in-
tellectual), and is so celebrated by great
sages: he is God, without beginning or
end, indivisible, immortal, undecaying. ^
And again: ftffW

I ^The Intellectual created many kinds
of creatures by his mind.’

Contraction, Sankocha (w^itw:), is
explained by S^mya (wrni), sameness or
equilibrium of the three qualities, or inert
Pradh&na: and Expansion, Vikds'a (ftmTUn),
is the destruction of this equipoise, by pre-

vious agitation and consequent develope-
ment of material products.

The term here is Kshetrajna, ^ embo-
died spirit,’ or that which knows the kshetra
or ^ body ;’ implying the combination of
spirit with form or matter, for the purpose
of creating.

The first product of Pradhdna sensible
to divine, though not to mere human or-
gans, is, both according to the Sdnkhya
and Paurariic doctrines, the principle call-
ed Mahat, literally ^the Great,’ explained
in other places, as in our text, ^ the
production of the manifestation of the
qualities:’ I or, as in the

Vayu, I We

have in the same Purana, as well as in
the Brahmancla and Linga, a number of
synonymes for this term, as, iGTt Rfir
■^nrfWNBTj WBT Pffhj

They are also explained,
though not very distinctly, to the follow-
ing purport ; Manas is that which consi-
ders the consequences of acts to all crea-
tures, and provides for their happiness.
Mahat, the Great principle, is so termed
from being the first of the created princi-
ples, and from its extension being greater
than that of the rest. Mati is that which
discriminates and distinguishes objects pre-
paratory to their fruition by Soul. Brahmi
implies that which effects the developement
and augmentation of created things. Pur

OP TM£ PRINCIPLE EGOTISM.

15

C^ief principle then invests that Great principle. Intellect, and it becomes
threefold, as affected by the quality of goodness, foulness, or darkness,
and invested by the Chief principle (matter) as seed is by its skin. From
the Great principle (Mahat) Intellect, threefold Egotism, (Ahank&ra)^,

is that by which the concurrence of nature
occupies and fills all bodies. Buddhi is
that which communicates to soul the know-
ledge of good and evil. IGiydti is the
means of individual fniition^ or the faculty
of discriminating objects by appropriate
designations^ and the like. Iswara is that
which knows all things as if they were
present. Prajnd is that by which the
properties of things are known. Chiti is
that by which the consequences of acts
and species of knowledge are selected for
the use of soul. Smriti is the faculty of
recognising aU things, past, present, or to
come. Samvit is that in which all things
are found or known, and which is found
or known in all things: and Vipura is
that which is free from the effects of con-
trarieties, as of knowledge and ignorance,
and the like. Mahat is also called fswara,
from its exercising supremacy over all
things ; Bhdva, from its elementary exist-
ence ; Eka, or ^ the one,^ from its single-
ness; Purusha, from its abiding within
the body ; and from its being ungenerated
it is called Swayambhu.^^ Now in this
nomenclature we have chiefly two sets of
words ; one, as Manas, Buddhi, Mati, sig-
nifying mind, intelligence, knowledge, wis-
dom, design; and the other, as Brahmfi,
fswara, &c., denoting an active creator and
ruler of the universe : as the Vayu adds,
«!ft I ^ Mahat,

impelled by the desire to create, causes
various creation:^ and the Mahfibhdrata
has, wftnjiirt I ^Mahat created Ahan-

kfira.^ The Purdnas generally employ the

same expression, attributing to Mahat or
Intelligence the act of creating. Mahat is
therefore the divine mind in creative ope-
ration, the vavg o haKoafJim re kou vavrow
aiTiog of Anaxagoras; ^an ordering and
disposing mind, which was the cause of
all things.^ The word itself suggests some
relationship to the Phoenician Mot, which,
like Mahat, was the first product of the
mixture of spirit and matter, and the first
rudiment of creation : Ex connexione au-
tem ejus spiritus prodiit mot , . , hinc se-
minium omnis creaturae ct omnium rerum
creatio." Brucker, I. 240. Mot, it is true,
appears to be a purely material substance,
whilst Mahat is an incorporeal substance ;
but they agree in their place in the cos-
mogony, and are something alike in name.
How far also the Phoenician system has
been accurately described, is matter of un-
certainty. See Sdnkhya Kdrikd, p. 83.

The sense of Ahankara cannot be very
well rendered by any European term. It
means the principle of individual existence,
that which appropriates perceptions, and
on which depend the notions, I think, I
feel, I am. It might be expressed by the
proposition of Descartes reversed ; Sum,
ergo cogito, sentio,^^ &c. The equivalent
employed by Mr. Colebrooke, egotism, has
the advantage of an analogous etymology,
Ahankara being derived from Aham (^),
^ I as in the Hari Vansa : fluflr

imr. TOTTftr wnr 1 ^ He (Brahmfi), oh Bhi-
rata, said, J will create creatures.^ See also
S. Kfirikd, p. 91.

OSI0IN ta

in orai8eqBenoe:W;ilB'«d^
lect^ as Intellect is by the Chief prindple. Elementaicy
Incoming productive, as the rudiment of sound, produced firom it Eih#,
of which sound is the characteristic, investing it with its rudiment of
sound. Ether becoming productive, engendered the rudiment of touch ;
whence originated strong wind, the property of which is touch ; and Ether,
with the rudiment of sound, enveloped the rudiment of touch. Then
wind becoming productive, produced the rudiment of form (colour) ;
whence light (or fire) proceeded, of which, form (colour) is the attri-
bute ; and the rudiment of touch enveloped the wind with the rudiment
of colour. Light becoming productive, produced the rudiment of taste ;
whence proceed all juices in which flavour resides ; and the rudiment of
colour invested the juices with the rudiment of taste. The waters becom-
ing productive, engendered the rudiment of smell ; whence an aggregate
(earth) originates, of which smell is the property^. In each several

These three varieties of Ahankara are
also described in the Sankhya K^iika^ p,
9a. Vaikarika, that which is productive, or
susceptible of production, is the same as
the Satwika, or that which is combined
with the property of goodness. Taijasa
Ahank&ra is that wliich is endowed with
Tejas, ^ heat^ or ^ energy,^ in consequencee
of its having the property of Rajas, ^ pas-
sion^ or ^ activity;^ and the third kind,
Bhutddi, or ^ elementary,^ is the Tamasa,
or has the property of darkness. From
the first kind proceed the senses; from
the last, the rudimental unconscious ele-
ments ; both kinds, which are equally of
themselves inert, being rendered produc-
tive by the cooperation of the second, the
energetic or active modification of Ahan-
kara, which is therefore said to be the
origin of both the senses and the ele-
ments.

The successive series of rudiments
and elements, and their respectively en-
gendering the rudiments and elements
next in order, occur in most of the Pu-
rdnas, in nearly the same words. The
Vrihanharadiya P. observes, ^niT wt mt
ti ^They (the elements)
in successive order acquire the property of
causality one to the other The order is
also the same; or, ether (dk&), wind or
air (vayu), fire or light (tejas), water and
earth ; except in one passage of the Ma-
habhfirata (Moksha Dherma, c. 9), where
it is ether, w^ater, fire, air, earth. The order
of Empedocles was ether, fire, earth, water,
air, Cudworth, 1. 97. The investment (dva-
raria) of each element by its own rudiment,
and of each rudiment by its preceding gross
and rudimental elements, is also met with
in most of the chief Purfinas, as the Vfiyu,
Padma, Linga, and Bhigavata ; and traces

-resit^ the property ■- of

^^'9* (tippe;^vilii^i|i^t^ ekmentB. Rndimoitel

demote are with qodkies, ami therdbre they are neither

eodhing, nor teadfic, nor etupifylng^. lliis is the elemental creation,
proceeding from the principle of egotism affected by the property of
darkness. The organs of sense are said to be the passionate products of
the same principle, affected by foulness ; and the ten divinities^ proceed
from egotism affected by the principle of goodness ; as does Mind, which

of it are found amongst the ancient cosmo-*
gonists ; for Anaximander supposed, that
' when the world was made, a certain sphere
or flame of fire, separated from matter (the
Infinite), encompassed the air, which in-
vested the earth as the bark does a tree
Kara t^v yiv€<nv roSSe tov ffoV/xou avoKpiB^
vaij Kai Tiva iK tcvtov <f>Xoyo^ a‘(l>aTpav vepi^
^tf^vai t5 W€pi TTjv yyjv aeps, rw livipop
(pXoiov. Euseb. Pr. L Some of the
Purdrias, as the Matsya, Vayu, Linga,
Bhagavata, and Markaiideya, add a de-
scription of a participation of properties
amongst the elements, which is rather Ve-
ddnta than Sdnkhya. According to this
notion, the elements add to their charac-
teristic properties those of the elements
w^hich precede them. Akas has the single
property of sound : air has those of touch
and sound: fire has colour, touch, and
sound : water has taste, colour, touch, and
sound : and earth has smell and the rest,
thus having five properties : or, as the Linga
P. describes the series, Wlisnff ^

iDPOTiftsftr. ^ \

flmsn \

Tanmdtra, ^ rudiment’ or ^ type,’ firom
Tad Hhat,’ for Tasmin (irflSRr^), ^in

that’ gross element, and mdtrd (miT),
^subtile or rudimental form’ (inWT
^). The rudiments are also the char^-
teristic properties of the elements : as the
Blidgavata ; TOT miTT ^ ftW ilfjf
Tfinfh I ^ The rudiment of it (ether) is also
its quality, sound; as a common desig-
nation may denote both a person who
sees an object, and the object which is to
be seen:’ that is, according to the com-
mentator, suppose a person behind a wall
called aloud, "An elephant! an elephant!”
the term would equally indicate that an
elephant was visible, and that somebody
saw it. Bhag. II. 5.

The properties here alluded to are not
those of goodness &c., but other proper-
ties assigned to perceptible objects by the
Sankhya doctrines, or S'dnti (^ptPw:), ^pla-
cidity;’ Ohoratfi (’^ton), ^terror;’ and Moha
(iftp), ^ dulness’ or ^ stupefaction.’ S. Kfi-
rikfi, V.38. p. 119.

The Bh%avata, which gives a similar
statement of the origin of the elements,
senses, and divinities, specifies the last to
be Dis (space), air, the sun, Prachetas,
the Aswins, fire, Indra, Upendra, Mitra,
and Ka or Prajdpati, presiding over the
senses, according to the comment, or se-
verally over the ear, skin, eye, tongue,
nose, speech, hands, feet, and excretory
and generative organs. Bhag. II. 5* 31.

F

18

FORMATION OF THE MUNDANE EGG.

is the eleventh. The (organa of sense are t«i : of the ten, five are the
skin, eye, nose, tongue, and ear; the olgect of which, combined with
Intellect, is the apprehension of sound and the rest : the organs of excre*
tion and procreation, the hands, the feet, and the voice, form the other
five; of which excretion, generation, manipulation, motion, and speaking,
are the several acts.

Then, ether, air, light, water, and earth, severally united with the
properties of sound and the rest, existed as distinguishable according to
their qualities, as soothing, terrific, or stupifying ; but possessing various
energies, and being unconnected, they could not, without combination,
create living beings, not having blended with each other. Having com-
bined, therefore, with one another, they assumed, through their mutual
association, the character of one mass of entire unity; and from the
direction of spirit, with the acquiescence of the indiscrete Principle®',
Intellect and the rest, to the gross elements inclusive, formed an egg^,
which gradually expanded like a bubble of water. This vast egg, O
sage, compounded of the elements, and resting on the waters, was the

Avyakt&nugrahena («iaiiil^U^4|l). The
expression is something equivocal, as A-
vyakta may here apply either to the First
Cause or to matter. In either case the
notion is the same, and the aggregation of
the elements is the effect of the presidence
of spirit, without any active interference of
the indiscrete principle. The Avyakta is
passive in the evolution and combination
(ff Mahat and the rest. PradhUna is, no
doubt, intended, but its identification with
the Supreme is also implied. The term
Anugraha may also refer to a clas^<llipn
of the order of creation, which wiU he
again adverted to.

It is impossible not to refer this
notion to the same origin as the widely
diffused opinion of antiquity, of the first
manifestation of the world in the form of
an e^. seems to have been a far

vourite symbol, and veiy ancient, and we

find it adopted among many nations. ”
Bryant, III. 165. Traces of it occur
amongst the Syrians, Persians, and Egyp-
tians; and besides the Orphic egg amongst
the Greeks, and that described by Aristo-
phanes, Te^rrcy itfVTiTtuii v7njv(fi.iov vv^ ^
ft,€Xavoirrtpo( aw, part of the ceremony in
the Dionysiaca and other mysteries con-
sisted of the consecration of an egg ; by
which, according to Porphyry, was signi-
fied the world : *Ep/xi;vev» to aw rw
KOffftov. Whether this egg typified the
ark, as Bryant and Faber suppose, is not
material to the proof of the antiquity and
wide diffusion of the belief that the wmld
in the beginning existed in such a figure.
A similar account of the first aggregation of
the elements in the form of an egg is given
in all the Purfinas, with the usual epithet
Haima or Hkanya, ‘ golden,’ as it occurs
in Menu, 1. 9.

VISHliu THE SAME WITH BRAHMA AND 4lVA.

19

excellent natnnd abode of Yiahdu in the form of Brahmd ; and there
Visfahu, the lord of the nniverae* whose essence is inscrutable, assumed a
perceptible form, and even he himself abided in it in the character of
Brahmd^. Its womb, vast as the mountain Meru, was composed of the
mountains; and the mighty oceans were the waters that filled its cavity.
In that egg, O Brahman, were the continents and seas and mountains,
the planets and divisions of the universe, the gods, the demons, and man-
kind. And this egg was externally invested by seven natural envelopes,
or by water, air, fire, ether, and Ahankdra the origin of the elements,
each tenfold the extent of that which it invested ; next came the prin-
ciple of Intelligence ; and, finally, the whole was surrounded by the
indiscrete Principle : resembling thus the cocoa-nut, filled interiorly with
pulp, and exteriorly covered by husk and rind.

Affecting then the quality of activity, Hari, the lord of all, himself
becoming Brahmi, engaged in the creation of the universe. Vishnu with
the quality of goodness, and of immeasurable power, preserves created
things through successive ages, until the close of the period termed a
Kalpa; when the same mighty deity, Janarddana^, invested with the
quality of darkness, assumes the awful form of Rudra, and swallows up
the universe. Having thus devoured all things, and converted the world
into one vast ocean, the Supreme reposes upon his mighty serpent couch
amidst the deep : he awakes after a season, and again, as Brahm4,
becomes the author of creation.

Thus the one only god, Jan^ddana, takes the designation of Brahm4,
Vishfiu, and Siva, accordingly as he creates, preserves, or destroys*^.

Here is another analogy to the doc- as Dionusus, whom they styled,
trines of antiquity relating to the mundane rftyovov BaArj^cibv ’’Avcucra "Ayptov ap-

egg : and as the first visible male*being, pyt^Kpi<f>Kat liKept^ra iijj.op(f>ov or, with
who, as we shall hereafter see, united in the omission of one epithet, hKipax, ^
himself the nature of either sex, abode in t wvrut

the egg, and issued firom it ; so “ this first- xvnil W firfNN u

bom of the world, whom they represented Jan4rddana is derived from Jana (wr),

under two shapes and characters, and who ‘ men,* and Axddana ( w|s» ), ‘ worship
sprang firom the mundane egg, was the ‘ the object of adoration to mankind.*
person from whom the mortals and im- , This is the invariable doctrine of the

mortals were derived. He was the same Ihur&las, diversified only according to the

20

VISHNU, THE UNIVERSE.

VishAu as creator, creates himself; as preserver, preserves himself; as
destroyer, destroys himself at the end of all things. This world of earth,
air, fire, water, ether, the senses, and the mind ; all that is termed spirit^,
that also is the lord of all elements, the universal form, and imperishable:
hence he is the cause of creation, preservation, and destruction ; and the
subject of the vicissitudes inherent in elementary nature^. He is the
object and author of creation ; he preserves, destroys, and is preserved.
He, Vishfiu, as Brahm4, and as all other beings, is infinite form : he is
the supreme, the giver of all good, the fountain of all happiness^.

individual divinity to whom they ascribe appellation spirit;^ conformably to the text
identity with Paramitma or Parameswara. of the Vedas, utf I ‘ this universe

In our text this is Vishnu : in the S^aiva is indeed spirit.’ This is rather Vedtmta
Purdnas, as in the Linga, it is S^iva: in than Sdnkhya, and appears to deny the
the Brahma-vaivartta it is Krishna. The existence of matter : and so it does as an
identification of one of the hypostases with independent existence ; for the origin and
the common source of the triad was an end of infinite substance is the Deity or
incongruity not unknovm to other theogo- universal spirit : but it does not therefore
nies ; for Cneph, amongst the Egyptians, imply the non-existence of the world as
appears on the one hand to have been real substance.

identified with the Supreme Being, the Vishnu is both Bhutew ‘lord

indivisible unity, whilst on the other he of the elements,’ or of created things, and
is confounded with both Emeph and Viswarupa(fiTWCV:),‘ universal substance:’
Ptha, the second and third persons of he is therefore, as one with sensible things,
the triad of hypostases. Cudwortb, I. 4. subject to bis own control.

18. Varenya (vtCT:), ‘ most excellent ;’

‘ The world that is termed spirit being the same, according to the com-
I explained by the comment- mentator, with supreme felicity :
ator, I ‘ which indeed bears the 1

CHAP. III.

Measure of tune. Moments or K&ihfh^ &c. ; day and night ; fortnight, month, year,
divine year : Yugas, or ages : Mah&yuga, or great age : day of Brahm& : periods of
.the Manus: a Manwantara: night of Brahmii, and destruction of the world: a
year of Brahmii : his life : a Kalpa : a Pardrrdha : the past, or Pitdma Kalpa : the
present, or Viriiha.

MaITREYA.— How can creative agency be attributed to that Brahma,
who is without qualities, illimitable, pure, and free from imperfection?

ParAsara — The essential properties of existent things are objects of
observation, of which no foreknowledge is attainable ; and creation, and
hundreds of properties, belong to Brahma, as inseparable parts of his
essence, as heat, oh chief of sages, is inherent in fire ^ Hear then how

^ Agency depends upon the Raja guna,
the quality of foulness or passion, which
is an imperfection. Perfect being is void
of all qualities, and is therefore inert :
Omnis enim per se divom natura necesse est
Immortali sevo summa cum pace fruatur :
but if inert for ever, creation could not
occur. The objection is rather evaded
than answered. ITie ascribing to Brahma
of innumerable and unappreciable proper-
ties is supported by the commentator with
vague and scarcely applicable texts of the
Vedas, ^n him there is neither instru-
ment nor effect ; his like, his superior, is
nowhere seen ^ irw 'wA HRUtf W ^
I ^ That supreme soul
is the subjugator of all, the ruler of all,
the sovereign of all WIHRIWI ^
wtwrftnrftr: \ In various places
of the Vedas also it is said that his power
is supreme, and that wisdom, power, and
action are his essential properties: mjm
^ yRigfini w t

The origin of creation is also imputed in
the Vedas to the rise of ^ill or desire in

the Supreme : Fif i

^ He wished I may become manifold, I may
create creatures.’ Tlie Bhagavata expresses
the same doctrine: ^The Supreme Being
was before all things alone, the soul and lord
of spiritual substance: in consequence of
his own will he is secondarily defined, as
if of various minds WT

c5iEpn II This will however, in the mysti-
cism of the Bhagavata, is personified as
Mayd : m ^ JUm l

RW wpHm ^ ll ^She (that

desire) was the energy of the Supreme,
who was contemplating (the uncreated
world) ; and by her, whose name is Maya,
the Lord made the universe.^ This, which
was at first a mere poetical personification
of the divine will, came, in such works as
the Bhagavata, to denote a female divinity,
coequal and coeternal with the First Cause.
It may be doubted if the Vedas authorize
such a mystification, and no veiy decided
vestige of it occurs in the Vishnu Purmia.

G

22

MINOR DIVISIONS OF TIME : MOMENTS, &C.

the deity Ndr4y4na, in the person of Brahmd, the great parent of the
world, created all existent things.

Brahtni is said to be bom : a familiar phrase, to signify his manifesta-
tion ; and, as the peculiar measure of his presence, a hundred of his years
is said to constitute his life : that period is also called Param, and the
half of it, Pardrddham*. I have already declared to you, oh sinless
Brahman, that Time is a form of Vishhu : hear now how it is applied
to measure the duration of Brahmd, and of all other sentient beings,
as well as of those which are unconscious, as the mountains, oceans, and
the like.

Oh best of sages, fifteen twinklings of the eye make a Kdsh'thd ; thirty
Kashthds, one Kald ; and thirty Kalds, one Muhurtta ■'*. Thirty Muhfirttas

This term is also applied to a different
and still more protracted period. See
b. VI. c. 3.

'3 The last proportion is rather ob-
scurely expressed : inr^ ftftn \

^Thirty of them (Kalas) are the rule for
the Muhurtta.^ The commentator says
it means that thirty Raids make a Gha-
tika (or Ghari), and two Ghatikds a Mu-
hurtta; but his explanation is gratuitous,
and is at variance with more explicit pas-
sages elsewhere ; as in the Matsya :
WsHIv I ‘ A Muhurtta is thirty

Raids. In these divisions of the twenty-
four hours the Rurma, Mdrkancleya, Ma-
tsya, Vdyu, and Linga Purdnas exactly
agree with our authority. In Menu, 1. 64,
we have the same computation, with a
difference in the first article, eighteen Ni-
meshas being one Rashfhd. The Bha-
vishya P. follows Menu in that respect,
and agrees in the rest with the Padma,
which has,

15 Nimeshas = 1 Rashiha
30 Rdsh^has = 1 Raid
30 Raids = 1 Rshaiia

12 Rshaiias =i Muhurtta
30 Muhiirttas = i day and night.

In the Mahabharata, Moksha Dherma, it
is said that thirty Raids and one-tenth, or,
according to the commentator, thirty Raids
and three Rdshihds, make a Muhurtta.
A still greater variety, however, occurs in
the Bhdgavata and in the Brahma Vai-
vartta P. These have,

2 Paramdnus = 1 Aiiu

3 Alius = I Trasareiiu
3 Trasarerius = i Truti

TOO Trutis = I Vedha
3 Vedhas = 1 Lava
3 Lavas = i Nimesha
3 Nimeshas = i Rshaiia
5 Rshaiias = i Rdsh^hd
1 5 Rdsh^hds = i Laghu
1 5 Laghus = I Ndrikd
2 Ndrikas = i Muhurtta
6 or 7 Ndrikas = 1 Yama, or watch of the

day or night.

Allusions to this or either of the preceding
computations, or to any other, have not
been found in either of the other Purdnas :

MAJOB DIVISIONS OF TIMB : DIVINE YEARS, &C.

28

constitute a day and night of mortals : thirty such days make a month,
divided into two half-months : six months form an Ayana (the period of
the sun’s progress north or south of the ecliptic) : and two Ayanas com-
pose a year* The southern Ayana is a night, and the northern a day,
of the gods. Twelve thousand divine years, each composed of (three
hundred and sixty) such days, constitute the period of the four Yugas, or
ages. They are thus distributed : the Krita age has four thousand divine
years ; the Tret6 three thousand ; the Dwdpara two thousand ; and the
Kali age one thousand : so those acquainted with antiquity have de-
clared. The period that precedes a Yuga is called a Sandhyd, and it is
of as many hundred years as there are thousands in the Yuga : and the
period that follows a Yuga, termed the Sandhyansa, is of similar duration.
The interval between the Sandhyd and the Sandhydnsa is the Yuga,
denominated Krita, Tretd, &c. The Krita, Tretd, Dwdpara, and Kali,
constitute a great age, or aggregate of four ages : a thousand such aggre-
gates are a day of Brahmd, and fourteen Menus reign within that term.
Hear the division of time which they measure

yet the work of Gopala Bha{£a, from which
Mr. Colebrooke states he derived his in-
formation on the subject of Indian weights
and measures (A. R. 5. 105), the Sankhya
Parimana, cites the Varaha P. for a peculiar
computation, and quotes another from the
Bhavishya, different from that which oc-
curs in the first chapter of that work, to
which we have referred. The principle of
the calculation adopted by the astrono-
mical works is^ different; it is, 6 respira-
tions (Prana) = i Vikala ; 60 Vikalas =
I Dan£la ; 60 Dan&as = i sydereal day.
The Nimesha, which is the base of one of
the Pauranic modes, is a twinkle of the
eye of a man at rest; whilst the Paramariu,
which is the origin of the other, and appa-
rently more modern system, considering
the works in which it occurs, is the time
taken by a Paramdiiu, or mote in the sun-
beam, to pass through a crevice in a shut-

ter. Some indications of this calculation
being in common currency, occur in the
Hindustani terms Kenu (Trasareriu) and
Lamhu ( Laghu ) in Indian horometry
(A. R. 5. 81); whilst the more ordinary
system seems derived from the astrono-
mical works, being 60 Tilas = i Vipala ;
60 Vipalas = i Pala ; 60 Palas = i Daiida
or Ghari. Ibid,

^ These calculations of time are found
in most of the Puranas, with some addi-
tions occasionally, of no importance, as that
of the year of the seven Rishis, 3030 mor-
tal years, and the year of Dhruva, 9090
such years, in the Linga P. In all essen-
tial points the computations accord, and
the scheme, extravagant as it may ap-
pear, seems to admit of easy explanation.
We have, in the first place, a computa-
tion of the years of the gods in the four
ages, or.

24

OF THE MANWANTABA.

Seven Rishis, certain (secondary) divinities, Indra, Menu, and the
kings his sons, are created and perish at one period®; and the interval,
called a Manwantara, is equal to seventy-one times the number of years
contained in the four Yugas, with some additional years: this is the
duration of the Menu, the (attendant) divinities, and the rest, which is
equal to 852.000 divine years, or to 306.720.000 years of mortals, inde-
pendent of the additional period Fourteen times this period constitutes

Krita Yoga 4000

Sandhy/i 400

Sandhy/msa .... 400

4800

Treta Yuga 3000

Sandhya 300

Sandhyanaa .... 300

3600

Dw^para Yuga 2000

Sandhy^i 200

Sandhyanaa .... 200

2400

Kali Yuga 1000

Sandhya 100

Sandhyanaa .... 100

1200

1 2000.

If these divine years are converted into
years of mortals, by multiplying them by
360, a year of men being a day of the gods,
we obtain the years of which the Y\igas of
mortals are respectively said to consist :
4800 X 360= 1 .728.000
3600 X 360 = 1.296.000
2400x360= 864.000
1200x360= 432.000

4.320.000 a Mahayuga.

So that these periods resolve themselves
into very simple elements : the notion of
four ages in a deteriorating series expressed
by descending arithmetical progression, as
4, 3, 2, 1 ; the conversion of units into
thousands; and the mythological fiction,
that these were divine years, each com-
posed of 360 years of men. It does not
seem necessary to refer the invention to

any astronomical computations, or to any
attempt to represent actual chronology.

The details of these, as occurring in
each Manwantara, are given in the third
book, c. 1 and 2.

^ i ‘One

and seventy enumerations of the four ages,
with a surplus.^ A similar reading occurs
in several other Puranas, but none of them
state of what the surj^lus or addition con-
sists; but it is, in fact, the number of
years required to reconcile two computa-
tions of the Kalpa. The most simple,
and probably the original calculation of a
Kalpa, is its being 1000 great ages, or
i^es of the gods ; grr

Krmh I Bhavishya P. Then

4,320.000 years, or a divine age, x 1000
= 4320.000.000 years, or a day or night
of Brahm^. But a day of Brahma is
also seventy-one times a great age multi-
plied by fourteen : 4.320.000 x 71 x 14 =
4294.080.000, or less than the preceding
by 25.920.000 ; and it is to make up for
this deficiency that a certain number of
years must be added to the computation
by Manwantaras. According to the Surya
Siddhant^ as oited by Mr, Davis (A. R.
2. 231), this addition consists, of a Sandhi
to each Manwantara, equal to the Satya age,
or 1.728.000 years ; and one similar Sandhi
at the commencement of the Kalpa : thus

DAY AND NIGHT OF BRAHMA. — ^THE VARAHA RALPA.

25

B Brdhma day, that is, a day of Brahm4 ; the term (Brahma) being the
derivative form. At the end of this day a dissolution of the universe
occurs, when all the three worlds, earth, and the regions of space, are
consumed with fire. The dwellers of Maharloka (the region inhabited
by the saints who survive the world), distressed by the heat, repair then
to Janaloka (the region of holy men after their decease). When the
three worlds are but one mighty ocean, Brahmd, who is one with Ndr4-
yaha, satiate with the demolition of the universe, sleeps upon his serpent-
bed — contemplated, the lotus born, by the ascetic inhabitants of the Jana-
loka— for a night of equal duration with his day ; at the close of which
he creates anew. Of such days and nights is a year of Brahmd com-
posed ; and a hundred such years constitute his whole life ^ One
Pardrddha^ or half his existence, has expired, terminating with the
Mah4 Kalpa^ called Padma. The Kalpa (or day of Brahmd) termed
Vardha is the first of the second period of Brahma’s existence.

4.320.000 X 71 =306.720.0004“ 1.728.000
= 308.448.000 X 14 = 4318. 272,000 4-

1.728.000 = 4320.000.000. The Paura-
nics, however, omit the Sandhi of the
Kalpa, and add the whole compensation to
the Manwantaras. The amount of this in
whole numbers is 1.851.428 in each Man-
wantara, or 4.320.000 x 71 =306.720.000
-f 1.851.428 = 308.571.428 X 14 =
4319.999.992; leaving a very small infe-
riority to the result of the calculation of a
Kalpa by a thousand great ages. To pro-
vide for this deficiency, indeed, very mi-
nute subdivisions are admitted into the
calculation; and the commentator on our
text says, that the additional years, if of
gods, are 5142 years, 10 months, 8 days,
4 watches, 2 Muhurttas, 8 Kalds, 17 Kash-
fhlw, 2 Nimeshas, and 4th ; if of mortals,
1.851.428 years, 6 months, 24 days, 12
Ndris, 12 KaMs, 25 K&shfhas, and 10 Ni-
meshas. It will be observed, that in the
Kalpa we have the regular descending se-

ries 4, 3, 2, with cyphers multiplied ad
libitum.

^ The Brahma Vaivartta says 108 years,
but this is unusual. Brahmans life is but
a Nimesha of Krishna, according to that
work; a Nimesha of S^iva, according to
the Saiva Purfina.

^ In the last book the Pararddha occurs
as a very different measure of time, but it
is employed here in its ordinary accepta-
tion.

^ In theory the Kalpas are infinite; as
the Bhavishya: Mtfk TnfRTftr MOTRT

I muftr 11 ^ Excellent

sages, thousands of millions of Kalpas have
passed, and as many are to come.^ In the
Linga Purana, and others of the Saiva di-
vision, above thirty Kalpas are named, and
some accoimt given of several, but they
are evidently sectarial embellishments. The
only Kalpas usually specified are those
which follow in the text; the one which
w as the last, or the Padma, and the present

H

[ 26 ]

or y^r&a. The first is also commonly
called the Br&hma ; but the Bhdgavata
distinguishes the Brihma, considering it
to be the first of Brahm&^s life, whilst the
P&dma was the last of the first Paiirddha.
The term Mahi, or great Kalpa, applied
to the PSdma, is attached to it only in a
general sense ; or, according to the com-
mentator, because it comprises, as a minor
Kalpa, that in which Brahma was born
from a lotus. Properly, a great Kalpa is
not a day, but a life of Brahm^ ; as in the
Brahma Vaivartta : WBT. WcSlV

* u

^ Chronologers compute a Kalpa by the
life of Brahm^i. Minor Kalpas, as Sam-
vartta and the rest, are numerous.^ Minor
Kalpas here denote every period of de-
struction, or those in which the Samvartta
wind, or other destructive agents, ope-
rate. Several other computations of time

are found in difierent PuxiilaB, but it ^
be sufficient to notice one which occurs in
the Hari Vansa, as it is peculiar, and be-
cause it is not quite correctly given in M.
Langlois’ translation. It is the calculation
of the M&nava time, or time of a Menu.

1 o (Hvine years ssa day and night of aMenu.

I o M^nava days =hi8 fortnight.

10 Manava fortn. =:his month.

1 2 M&nava months = his season.

6 Manava seasons = his year.

Accordingly the commentator says 712000
divine years make up his year. The
French translation has, ^^dix anndes des
dieux font un jour de Menu; dix jours
des dieux font un pakcha de Menu,^^ &c.
The error lies in the expression jours
des dieux^^ and is evidently a mere inad-
vertence ; for if ten years make a dcy, ten
days can scarcely make fortnight.

CHAP. IV.

Ndrajana’s appearance, in the beginning of the Kalpa, as the Vardha or boar : Prithivi
(Earth) addresses him : he raises the world from beneath the waters : hymned by
Sanandana and the Yogis. The earth floats on the ocean : divided into seven zones.
The lower spheres of the universe restored. Creation renewed.

MAITREYA.-.Tell me, mighty sage, how, in the commencement of
the (present) Kalpa, Xardyaha, who is named Brahmd, created all existent
things ^

Parasara. — In what manner the divine Brahmd, who is one with
NMyaha, created progeny, and is thence named the lord of progeny
(Prajfipati), the lord god, you shall hear.

At the close of the past (or Pddma) Kalpa, the divine Brahm4, en-
dowed with the quality of goodness, awoke from his night of sleep, and
beheld the universe void. He, the supreme Nardyaha, the incomprehen-
sible, the sovereign of all creatures, invested with the form of Brahma,
the god without beginning, the creator of all things; of whom, with
respect to his name Ndrdyaha, the god who has the form of Brahmd, the
imperishable origin of the world, this verse is repeated, “ The waters are
called Ndra, because they were the offspring of Nara (the supreme spirit) ;
and as in them his first (Ayana) progress (in the character of Brahmd)
took place, he is thence named Ndrdyana (he whose place of moving was
the waters)*.” He, the lord, concluding that within the waters lay the

• This creation is of the secondary or-
der, or Pratiserga (nftrefr:); water, and
even the earth, being in existence, and
consequently having been preceded by the
creation of Mahat and the elements. It
is also a different Pratiserga from that de-
scribed by Menu, in which Swayambhu
first creates the w-aters, then the egg ; one
of the simplest forms, and perhaps there-
fore one of the earliest in which the tradi-
tion occurs.

This is the well known verse of Menu,
I. 8, rendered by Sir Wm. Jones, “ The
waters are called Nara, because they were
the production of Nara, or ‘ the spirit’ of
God ; and since they were his first Ayana,
or place of motion, he thence is named
N£r4yana, or ‘moving on the waters.’”
Now although there can be little doubt
that this tradition is in substance the same
as that of Genesis, the language of the
translation is perhaps more scriptural than

28

THE VARAHA AVATArA.

earth, and being desiroua to raise it up, created another &am fiw
purpose; and as in preceding Kalpas he had assumed

a fish or a tortoise so in this he took the figure of a
adopts a form composed of the sacrifices of the Vedas^ Ibrthe

tipn of the whole earth*, tiie eternal, supreme, and uni^^Mid
gii^t progenitor of created beings, eulogized by Sanaka and

is quite warranted. The waters, it is said
in the text of Menu, were the progeny of
Nara, which Kulluka Bha^^a explains Pa-
ramStmfi, ^the supreme soul;^ that is,
they were the first productions of God in
creation. Ayana, instead of ' place of mo-
tion,’ is explained by Asraya, ^ place of
abiding.’ N&^yaiia means, therefore, he
whose place of abiding was the deep. The
verse occurs in several of the Puranas, in
general in nearly the same words, and al-
most always as a quotation, as in our text :

The Linga, Vayu, and
Mdrkandeya Puranas, citing the same, have
a somewhat different reading; or, "wnft
^TO % TTW? WW ^ ^ UTO

wn^ ihr •nrriwn i ^Apa (is the same
(as) Ndra, or bodies (Tanava); such, W’^e
have heard (from the Vedas), is the mean-
ing of Apa. He who sleeps in them, is
thence called Narayaria.’ The ordinary
sense of Tanu is either ^ minute’ or ^ body,’
nor does it occur amongst the synonymes
of water in the Nirukta of the Vedas. It
may perhaps be intended to say, that
Nar^ or Apa has the meaning of ^ bodily
forms,’ in which spirit is enshrined, and
of which the waters, with Vishnu resting
upon them, are a type ; for there is much
mysticism in the Puranas in which the
passage thus occurs. Even in them, how-
ever, it is introduced in the usual manner,
by describing the world as water alone,
and Vishnu reposing upon the deep :

. . . yft i |iivi%

irm il Vayu P. Tke Bhigaysta ItM
evidently attempted to explain the aocieDt
text: ^ ^ au-iilfl « MbAme »

\ e ' o

\ ^ When the embodied god
in the beginning divided the mundane egg,
and issued forth, then, requiring an abid-
ing-place, he created the waters : the pure
created the pure. In them, his own cre-
ated, he abode for a thousand years, and
thence received the name of N^yaria: the
w^aters being the product of the embodied
deity:’ i. e. they were the product of Nara
or Vishnu, as the first male or Virdt, and
were therefore termed Ndra: and from
there being his Ayana or Sthana, his ^ abid-
ing place,’ comes his epithet of Nar&yaiia.

^ The Varaha form was chosen, says the
Vdyu P., because it is an animal delighting
to sport in w ater, but it is described in many
Puranas, as it is in the Vishnu, as a type of
the ritual of the Vedas, as we shall have
further occasion to remark. The elevation
of the earth from beneath the ocean in this
form, was, therefore, probably at first an
allegorical representation of the extrication
of the world from a deluge of iniquity by
the rites of religion. Geologists may per-
haps suspect, in the original and unmysti-
fied tradition, an allusion to a geological
fact, or the existence of lacustrine mam-
malia in the early periods of the earth*

THE VArAhA PRAIAED BY THE EARTH.

29

(saii^ who dwdl in the spbne of hdy men (Janaloka) ; he, the suppuHter
of i^tiial and materiid being, plnnged into the ocean. The g^dew
beholding hte i^ua deeceoding to the anlNerrene regions, bowed
k ^9ont adonRidoni imd tM i^odfi^ jke god •

(|krthi).^Hail k thee, wim aat all c^ to thee, the
h^der of the nmce mid diell : derate me now Irom this place, as thou
hast upraised me in days of old. From thee hare 1 proceeded ; of thee
do 1 consist ; as do the skies, and all other existing things. Hail to thee,
spirit of the supreme spirit ; to thee, soul of soul ; to thee, who art
discrete and indiscrete matter ; who art one with the elements and with
time. Thou art the creator of all things, their preserver, and their de-
stroyer, in the forms, oh lord, of BrahmA, Yishdu, and Rudra, at the
seasons of creation, duration, and dissolution. When thou hast devoured
all things, thou reposest on the ocean that sweeps over the world, medi-
tated upon, oh Govinda, by the wise. No one knoweth thy true nature,
and the gods adore thee only in the forms it hath pleased thee to assume.
They who are desirous of final liberation, worship thee as the supreme
BrahmA; and who that adores not VAsudeva, shall obtain emancipation?
Whatever may be apprehended by the mind, whatever may be perceived
by the senses, whatever may be discerned by the intellect, all is but a
form of thee. I am of thee, upheld by thee ; thou art my creator, and to
thee I fly for refuge: hence, in this universe, MAdhavi (the bride of
MAdhava or YishAu) is my designation. Triumph to the essence of all
wisdom, to the unchangeable, the imperishable : triumph to the eternal ;
to the indiscrete, to the essence of discrete things : to him who is both
cause and effect; who is the universe; the sinless lord of sacrifice^;
triumph. Thou art sacrifice ; thou art the oblation ; thou art the mystic
OmkAra; thou art the sacrificial fires; thou art the Yedas, and their
dependent sciences ; thou art, Hari, the object of all worship *. The sun,
the stars, the planets, the whole world ; all that is formless, or that has
form ; all that is visible, or invisible ; all, Purushottama, that 1 have said,

* Yajnapati (RRRfir:), ‘ the bestower of ^the form or personification of

the beneficial results of sacrifices/ sacrifice / or Yajnfirddhya (wncn*K), ^ he

Yajnapurusha ^ the male or who is to be propitiated by it/

soul of sacrifice/ explained by Yajnamurtti

or 111^88^4 # jttii9t ^prenie, th^
hiull,aU,kRm ..^ ' ,

PAsX^AitA. — ^The aoBpicious aupporter of the worid, being thus hymneil
by the earth, emitted a low murmuring sound, like the chmiting of the
S4ma veda; and the mighty boar, whose eyes were like the lotus, and
whose body, vast as the Nila mountain, was of the dark colour of the
lotus leaves*, uplifted upon his ample tusks the earth from the lowest
regions. As he reared up his head, the waters shed from his brow
purified the great sages, Sanandana and others, residing in the sphere of
the saints. Through the indentations made by his hoofs, the waters
rushed into the lower worlds with a thundering noise. Before his breath,
the pious denizens of Janaloka were scattered, and the Munis sought for
shelter amongst the bristles upon the scriptural body of the boar, trem-

6 Varaha Avatam. The description of
the figure of the boar is much more parti-
cularly detailed in other Puranas. As in
the Vayu : The boar was ten Yojanas in
breadth, a thousand Yojanas high ; of the
colour of a dark cloud; and his roar was
like thunder ; his bulk was vast as a moun-
tain ; his tusks were white, sharp, and
fearful ; fire flashed from his eyes like
lightning, and he w as radiant as the sun ;
his shoulders were roimd, fat, and large ;
he strode along like a powerful lion ; his
haunches were fat, his loins were slender,
and his body was smooth and beautiful/^
The Matsya P. describes the Varaha in
the same words, with one or two unim-
portant varieties. The Bhagavata indulges
in that amplification which marks its more
recent composition, and describes the Va-
r£ha as issuing from the nostrils of Brahma,
at first of the size of the thumb, or an
inch long, and presently increasing to the
stature of an elephant. Tliat work also
subjoins a legend of the death of the de-
mon Hiranydksh^ who in a preceding ex-
istence was one of Vishnu^s doorkeepers,

at his palace in Vaikuntha. Having re-
fiised admission to a party of Munis, they
cursed him, and he was in consequence
born as one of the sons of Diti. When
the earth, oppressed by the weight of the
mountains, sunk down into the waters,
Vishnu was beheld in the subterrene re-
gions, or Rasatala, by Hiranyaksha in the
act of carrying it off. The demon claimed
the earth, and defied Vishnu to combat;
and a conflict took place, in which Hi-
ranyaksha was slain. This legend has not
been met with in any other Puraria, and
certainly does not occur in the chief of
them, any more than in our text. In the
Moksha Dherma of the Mahabharata, c.35,
Vishnu destroys the demons in the form
of the Varaha, but no particular individual
is specified, nor does the elevation of the
earth depend upon their discomfiture. The
KaUka Upapuraria has an absurd legend
of a conflict betw een S'iva as a Sarabha, a
fabulous animal, and Vishnu as the Va-
raha, in which the latter suffers himself
and his offspring begotten upon earth to
be slain.

be iiMW iyi^ i^^ with molBttire.

*lbea die great ngoir^^Miaiidana and the rest, redding continudly ra
the iqihere of sainto, were inspired with delight, and bowing lowly they
inraised the stom-eyed upholder oi the earth,

l%e Yogis. — ^Triumph, lord of lords supreme ; Ke6ava, sovereign of
the earth, the wielder of the mace, the shdil, the discus, and the sword :
cause of production, destruction, and existence. Thou art, oh god:
there is no other supreme condition, but thou. Thou, lord, art the person
of sacrifice : for thy feet are the Vedas ; thy tusks are the stake to which
the victim is bound ; in thy teeth are the ofierings ; thy mouth is the
altar ; thy tongue is the fire ; and the hairs of thy body are the sacrificial
grass. Thine eyes, oh omnipotent, are day and night ; thy head is the
seat of all, the place of Brahma ; thy mane is all the hymns of the
Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle
of oblation ; whose deep voice is the chanting of the Sama veda ; whose
body is the hall of sacrifice ; whose joints are the different ceremonies ;
and whose ears have the properties of both voluntary and obligatory
rites’': do thou, who art eternal, who art in size a mountain, be pro-
pitious. We acknowledge thee, who hast traversed the world, oh universal
form, to be the beginning, the continuance, and the destruction of all
things : thou art the supreme god. Have pity on us, oh lord of conscious
and unconscious beings. The orb of the earth is seen seated on the tip
of thy tusks, as if thou hadst been sporting amidst a lake where the lotus
floats, and hadst borne away the leaves covered with soil. The space
between heaven and earth is occupied by thy body, oh thou of unequalled
glory, resplendent with the power of pervading the universe, oh lord, for
the benefit of all. Thou art the aim of all : there is none other than
thee, sovereign of the world : this is thy might, by which all things, fixed
or movable, are pervaded. This form, which is now beheld, is thy
form, as one essentially with wisdom. Those who have not practised
devotion, conceive erroneously of the nature of the world. The ignorant,

? This, which is nothing more than the Vedas, is repeated in most of the Puraiias
developement of the notion that the Va- in the same or nearly the same words,
raha incarnation typides the ritual of the

RESTORATION OF THE WORLD.

S2

who do not perceive that this universe is of the nature of wisdom, and
judge of it as an object of perception only, are lost in the ocean of
spiritual ignorance. But they who know tnie wisdom, and whose minds
are pure, behold this whole world as one with divine knowledge, as one
with thee, oh god. Be favourable, oh universal spirit: raise up this
earth, for the habitation of created beings. Inscrutable deity, whose eyes
are like lotuses, give us felicity. Oh lord, thou art endowed with the
quality of goodness : raise up, Govinda, this earth, for the general good.
Grant us happiness, oh lotus-eyed. May this, thy activity in creation,
be beneficial to the earth. Salutation to thee. Grant us happiness, oh
lotus-eyed.

Parasara. — The supreme being thus eulogized, upholding the earth,
raised it quickly, and placed it on the summit of the ocean, where it
floats like a mighty vessel, and from its expansive surface does not sink
beneath the waters. Then, having levelled the earth, the great eternal
deity divided it into portions, by mountains : he who never wills in vain,
created, by his irresistible power, those mountains again upon the earth
which had been consumed at the destruction of the world. Having then
divided the earth into seven great portions or continents, as it was before,
he constructed in like manner the four (lower) spheres, earth, sky,
heaven, and the sphere of the sages (Maharloka). Thus Hari, the four-
faced god, invested with the quality of activity, and taking the form of
Brahm4, accomplished the creation ; but he (Brahma) is only the instru-
mental cause of things to be created ; the things that are capable of
being created arise from nature as a common material cause : with ex-
ception of one instrumental cause alone, there is no need of any other
cause, for (imperceptible) substance becomes perceptible substance ac-
cording to the powers with which it is originally imbued

® This seems equivalent to the ancient calls hylozoism, is not incompatible with
notion of aplastic nature: "All parts of an active creator: "not that he should,
matter, by reason of a certain life in them, avrovpyttv avavra, set his own hand to
being supposed able to form themselves every work, which, as Aristotle says, would
artificially and methodically to the greatest be, mrpatff fie», unbecoming God ; but,
advantage of their present respective ca- as in the case of Brahma and other subor-
pabilities.” This, which Cudworth (c. III.) dinate agents, that they should occasion

C 33 ]

the various developements of crude nature
to take place, by supplying that will, of
which nature itself is incapable. Action
being once instituted by an instrumental
medium, or by the will of an intellectual
agent, it is continued by powers or a vi-
tality inherent in nature or the matter of
creation itself. The efficiency of such sub-
ordinate causes was advocated by Plato,
Aristotle, and cithers ; and the opinion of
Zeno, as stated by Laertius, might be
taken for a translation of some such pas-
sage as that in our text: Sc 4>v(Tig

cf airing Kmvfxivrj Kara oirepiAartKovg
koyovg, avoreXovaa re kcu (Tvviyovaa ra ef

avT^g €v (DpiCfjLivoig xpovoig, KOd roiavra ipiaa
a<l> turn av€KplOri* ^ Nature is a habit moved
from itself, according to seminal princi-
ples; perfecting and containing those se-
veral things which in determinate times
are produced from it, and acting agreeably
to that from which it was secreted.^ Intell.
System, I. 328. So the commentator il-
lustrates our text by observing that the
cause of the budding of rice is in its own
seed, and its developement is from itself,
though its growth takes place only at a
determinate season, in consequence of the
instrumental agency of the rain.

K

CHAP. V.

ViihiSa k Brtluk creates the worM. General diaractenrtios ef iskk^.|11
and gives ori^ to, immovable thii^ animd^ g®^ vp*^!'
creation of nine kinds j Mahat, Tanmitra, Aindrrf^ inanimate daec*^!^
men, Anugraha, and Kaum&a. More particular account of CW*^ .
different orders of beings from Brahmd’s body under different omditMBai^l^,^
the Vedas from his mouths. All things created again as they ensted k
Kalpa.

^,_]^ow unfold to mo, Brahinfin, how this deity Cfestod
the gods, sages, progenitors, demons, men, animals, trees, and the rek,
that abide on earth, in heaven, or in the waters : how Brahmd at creation
made the world with the qualities, the characteristics, and the forms of
things ^

ParA^ra. — I will explain to you, Maitreya, listen attentively, how this
deity, the lord of all, created the gods and other beings.

Whilst he (Brahmd) formerly, in the beginning of the Kalpas, was
meditating on creation, there appeared a creation beginning with igno-
rance, and consisting of darkness. From that great being appeared
fivefold Ignorance, consisting of obscurity, illusion, extreme illusion,
gloom, utter darkness The creation of the creator thus plunged in

' The terms here employed are for qua-
lities, Gunas; which, as we have already
noticed, are those of goodness, foulness,
and darkness. The characteristics, or Swa-
bhavas, are the inherent properties of the
qualities, by which they act, as, soothing,
terrific, or stupifying; and the forms, Swa-
nipas, are the distinctions of biped, quad-
ruped, brute, bird, fish, and the like.

2 Or Tamas Moha Ma-

h&noha (ajflHif:), Tamisra (xfW), Andha-
tamisra (w^mrftrtl) ; they are the five kinds
of obstruction, viparyyaya (firqkn), of soul’s
Uberation, according to the S&nkhya : they
are explained to be, 1. The belief of mate-

rial substance being the same with spirit ;

2. Notion of property or possession, and
consequent attachment to objects, as chil-
dren and the like, as being one’s own;

3. Addiction to the enjoyments of sense ;

4. Impatience or wrath; and 5* Fear ol
privation or death. They are called in the
Patanjala philosophy, the five afilictions,
Klesa (W,), but are similarly explain-
ed by Avidya (wfrrttT), * ignorance;’ As-
mitfi, (wftwr), ‘ selfishness,’ literally ‘ I-am-
ness;’ Raga (tPU) ‘love;’ Dwesha (Iw),
‘hatred;’ and Abhinivesa(wfi»fhlkg:), ‘dread
of temporal suffering.’ SAnkhya KirikA,
p. 148 — 150. This creation by Brahmfi

35

CftEATIOM OF INAKIMATE THINGS, AND OF ANIMALS.

abrtbtetion, w«8 tbe fiveSidd (immOTable) world, without intellect or
redeisftioa, yoid cdpato^doii or senseitioii, incapable of feeling, and desti-
tute of motion^, fiance ismBoyoble things were first created, this is
cal^ the fitid cioel^ Srabm^ b^Mdding 'diat it was defective, de-
eded aniMlieri aiid ifvbfiat^^^b^ tbtis mediated, the animal creation was
itianifiaited, to ^e prodiicte of which the term TiryaksTotas is applied,
from their nutrimeint following a winding course*. These wme called
beasts, dec., and their characteristic was the quality of darkness, they
being destitute of knowledge, uncontrolled in their conduct, and mistak-
ing error for wisdom ; being formed of egotism and self-esteem, labouring
under the twenty-eight kinds of imperfection^ manifesting inward sensa-
tions, and associating with each other (according to their kinds).

in the V&rdha Kalpa begins in the same
way, and in the same words^ in most of
the Pur&iias. The Bh^gavata reverses the
order of these five products^ and gives
them^ Andhatamisra^ Tamisra^ Mah&moha,
Moha, and Tamas; a variation obviously
more unmethodical than the usual reading
of the text, and adopted, no doubt, merely
for the sake of giving the passage an air
of originality.

^ This is not to be confounded with ele-
mentary creation, although the description
would very well apply to that of crude
nature, or Pradh&na ; but, as will be seen
presently, we have here to do with final
productions, or the forms in which the
previously created elements and faculties
are more or less perfectly aggregated. The
first class of these forms is here said to be
immovable things; that is, the mineral
and vegetable kingdoms ; for the solid
earth, with its mountains and rivers and
seas, was already prepared for their recep-
tion. The ^ fivefold^ immovable creation
is indeed, according to the comment, re-
stricted to vegetables, five orders of which
are enumerated, or, i. trees; 2. shrubs;

3. climbing plants; 4. creepers; and 5.
grasses.

* Tiryak (fW^), ^ crooked •/ and Srotas
^ a canal.^

^ Twenty-eight kinds of Badhas (WWT*),
which in the S^nkhya system mean dis-
abilities, as defects of the senses, blindness,
deafness, &c. ; and defects of intellect, dis-
content, ignorance, and the like. S. Kdrik^i,
p. 148, 15 1. In place of Badha, however,
the more usual reading, as in the Bh^ga-
vata, Varaha, and M4rkari&eya Puriiias, is
Vidha (ftw), ^kind,^ ^sort,^ as WgrPil^
WWrm: \ implying twenty-eight sorts of ani-
mals. These are thus specified in the Bha-
gavata. III. 10: Six kinds have single
hoofs, nine have double or cloven hoofs,
and thirteen have five claws or nails in-
stead of hoofs. The first are the horse,
the mule, the ass, the yak, the sarabha, and
the gaura, or white deer. The second are
the cow, the goat, the buffalo, the hog, the
gayal, the black deer, the antelope, the
camel, and the sheep. The last are the
dog, shacal, wolf, tiger, cat, hare, porcu-
pine, lion, monkey, elephant, tortoise, li-
zard, and alligator.

36

CREATION OF GODS AND MEN. — PRaKBITA CREATIONS.

Beholding this creation also imperfect, Brahmd again meditated, and
a third creation appeared, abounding with the quality of goodness, termed
Urddhasrotas ®. The beings thus produced in the Urddhasrotas creation
were endowed with pleasure and enjoyment, unencumbered internally
or externally, and luminous within and without. This, termed the crea-
tion of immortals, was the third performance of Brahm&, who, although
well pleased with it, still found it incompetent to fulfil his end. Con-
tinuing therefore his meditations, there sprang, in consequence of his
infallible purpose, the creation termed Arv&ksrotas, from indiscrete
nature. The products of this are termed Arvaksrotasas, from the down-
ward current (of their nutriment). They abound with the light of
knowledge, but the qualities of darkness and of foulness predominate.
Hence they are afflicted by evil, and are repeatedly impelled to action.
They have knowledge both externally and internally, and are the instru-
ments (of accomplishing the object of creation, the liberation of soul).
These creatures were mankind.

I have thus explained to you, excellent Muni, six® creations. The
first creation was that of Mahat or Intellect, which is also called the
creation of Brahmd®. The second was that of the rudimental principles
(Tanmdtras), thence termed the elemental creation (Bhfita serga). The
third was the modified form of egotism, termed the organic creation, or
creation of the senses (Aindriyaka). These three were the Prikrita crea-
tions, the developements of indiscrete nature, preceded by the indiscrete

® Urddha (tKi), ‘above,’ and Srotas, as
before; their nourishment being derived
from the exterior, not from the interior of
the body ; according to the commentator ;

as a text of the Vedas has it ; ‘ Through
satiety derived from even beholding am-
brosia vnpr i

? Arvfdi (vrir^), ‘downwards,’ and Sro-
tas ^ canal/

8 This reckoning is not very easily re-
conciled with the creations described ; for,
as presently enumerated, the stages of crea-

4

ever, considers the Urddhasrotas creation,
or that of the superhuman beings, to be
the same with that of the Indriyas, or
senses over which they preside ; by which
the number is reduced to six.

9 This creation being the work of the
supreme spirit, Wil'iKXIWI in^

according to the commenta-
tor; or it might have been understood
to mean, that Brahm^ was then created,
being, as we have seen, identified with
Mahat, ^ active intelligence,^ or the operat-
ing will of the Supreme. See p. 15, note.

SECONDARY CREATIONS.

37

principle The fourth or fundamental creation (of perceptible things)
was that of inanimate bodies. The fifth, the Tairyag yonya creation, was
that of animals. The sixth was the itrddhasrotas creation, or that of the
divinities. The creation of the Arv6ksrotas beings was the seventh, and
was that of man. There is an eighth creation, termed Anugraha, which
possesses both the qualities of goodness and darkness Of these crea-
tions, five are secondary, and three are primary *2. But there is a ninth,

The text is,

which is, as rendered in the text, ^creation
preceded by, or beginning with Buddhi,
intelligence/ The rules of euphony would
however admit of a mute negative being
inserted, or l ^ preceded

by ignorance that is, by the chief prin-
ciple, crude nature or Pradh&na, which is
one with ignorance : but this seems to de-
pend on notions of a later date, and more
partial adoption, than those generally pre-
vailing in our authority ; and the first
reading therefore has been preferred. It
is also to be observed, that the first unin-
tellectual creation was that of immovable
objects (as in p. 35), the original of which
iSj ^ \ and all

ambiguity of construction is avoided. The
reading is also established by the text of
the Linga Purdiia, which enumerates the
different series of creation in the words of
the Vishnu, except in this passage, which
is there transposed, with a slight variation
of the reading. Instead of WfIK
w. I it is

I ^ The first creation was that of
Mahat : Intellect being the first in mani-
festation.’ The reading of the V&yu P. is
BtiU more tautological, but confirms that
here preferred; irqift irpn wfih iff

ir^ W: I See also n. 12.

“ The Anugraha creation, of which no
notice has been found in the Mah&bharata,

seems to have been borrowed from the
S&nkhya philosophy. It is more particu-
larly described in the Padma, M^kandeya,
Linga, and Matsya Puraiias; as, iNif^s
If 'Wflr wRftmp. I

mpf ftflTT ][WT It ^The fifth is the

Anugraha creation, which is subdivided
into four kinds ; by obstruction, disability,
perfectness, and acquiescence.’ This is the
Pratyaya sarga, or intellectual creation, of
the Sdnkhyas (S. Karikd, v. 46. p. 146) ; the
creation of which we have a notion, or to
which we give assent (Anugraha), in contra-
distinction to organic creation, or that exist-
ence of which we have sensible perception.
In its specific subdivisions it is the notion
of certain inseparable properties in the four
different orders of beings ; obstruction or
stolidity in inanimate things ; inability or
imperfection in animals; perfectibility in
man ; and acquiescence or tranquil enjoy-
ment in gods. So also the Vayu P. ; ftt

Or Vaikrita, derived mediately from
the first principle, through its Vikritis, ^pro-
ductions’ or ^developements;’ and Prdkrita,
derived more immediately from the chief
principle itself. Mahat and the two forms
of Ahank&ra, or the rudimental elements
and the senses, constitute the latter class ;
inanimate beings, &c. compose the former :
or the latter are considered as the work of

98

kavhAba creation.

the Kaumtuti creation, which is both primary and secondary These
are the nine creations of the great progenitor of all, and, both as primary

BrahmA, whilst the three first are evolved other SanAtana ; for the passage is corrupt.

from PradhAna. So the VAju : Rpprr
fRi# wfifr^lfen

The three creations beginning
with Intelligence are elemental; but the
six creations which proceed from tlie se-
ries of which Intellect is the first are the
work of Brahrn^/

We must have recourse here also to
other Pur^nas^ for the elucidation of this
term. The Kaumdra creation is the crea-
tion of Rudra or Nilalohita^ a form of
S'iva, by Brahma^ which is subsequently
described in our text, and of certain other
mind-bom sons of Brahm^, of whose birth
the Vishnu P. gives no further account:
they are elsewhere termed Sanatkumara,
Sananda, Sanaka, and San4tana, with some-
times a fifth, Ribhu, added. These, declin-
ing to create progeny, remained, as the name
of the first implies, ever boys, kumdras;
that is, ever pure and innocent; whence
their creation is called the Kaumara. Thus
the Vdyu: ww#! ^ WWT WFfmTWman

firvM w wmjfn

And the Linga has, ^ ynt

IT imni i

‘ Being ever as he was bom, he is here
called a youth ; and hence his name is
well known as Sanatkumara.^ This au-
thority makes Sanatkumkra and Ribhu the
tw o first bom of all : 15^. wruyrcii

ijtfft I whilst

the text of the Hari Vansa limits the pri-
mogeniture to Sanatkumara:

I In another place, however,
it enumerates apparently six, or the above
four with Sana and either Ribhu or an-

The French translation ascribes a share in
creation to Sanatkumdra : ^ Les sept Pra-
japatis, Roudra, Scanda, et Sanatkaumfira,
se mirent a produire les etres repandant
partout Pinepuisable energie de dieu.^ The
original is, vm lsyWT.1 \

ihiTt ^nnWfflllR* I Sankshipya
is not ^ repandant,^ but ^ restraining 5^ and
Tish^hatah being in the dual number, re-
lates of course to only two of the series.
The correct rendering is, ^ These seven
(Prajdpatis) created progeny, and so did
Rudra ; but Skanda and 8anatkum£ra, re-
straining their power, abstained (from crea-
tion).^ So the commentator:
tftlW ftppff 1 These

sages, however, live as long as Brahm^,
and they are only created by him in the
first Kalpa, although their generation is
very commonly, but inconsistently, intro-
duced in the V^urdha or Pddma Kalpas.
This creation, says the text, is both pri-
mary (Prakrita) and secondary (Vaikrita).
It is the latter, according to the comment-
ator, as regards the origin of these saints
from Brahma ; it is the former as affects
Rudra, who, though proceeding fmm Brah-
md, in a certain form was in essence equally
an immediate production of the first princi-
ple. These notions, the birth of Rudra and
the saints, seem to have been borrowed from
the Saivas, and to have been awkwardly
engrafted upon the Vaishiiava system. Sa-
natkumdra and his brethren are always
described in the Saiva Purdnas as Yogis :
as the Kurma, after enumerating them,
adds, RWirft finm Rt i

‘ TTiese five, oh Bndimans, were Yogis,

AMOTitBR ACCOUNT Of CREATION.

39

anil secondary^ are the radical causes of the world, proceeding from the
sovere^u creator. What else dost thou desire to hear ?

Maitreya. — Thou hast briefly related to me, Muni, the creation of the
gods and other beings : I am desirous, chief of sages, to hear from thee a
more ample account of their creation.

ParA^ara. — Created beings, although they are destroyed (in their
individual forms) at the periods of dissolution, yet, being afiected by the
good or evil acts of former existence, they are never exempted from their
consequences ; and when Brahmi creates the world anew, they are the
progeny of his will, in the fourfold condition of gods, men, animals, or
inanimate things. Brahmd then, being desirous of creating the four
orders of beings, termed gods, demons, progenitors, and men, collected
his mind into itself Whilst thus concentrated, the quality of darkness

who acquired entire exemption from pas-
sion:^ and the Hari Vansa, although ra-
ther Vaishnava than Saiva, observes, that
the Yogis celebrate these six, along with
Kapila, in Yoga works; Wiml wftTFf ^

Rilifw i flj fir

WT?nn \ The idea seems to have been am-
plified also in the Saiva works ; for the
Linga P. describes the repeated birth of
S'iva, or Vdmadeva, as a KumAra, or boy,
from Brahma, in each Kalpa, who again
becomes four. Thus in the twenty-ninth
Kalpa Swetalohita is the Kumara, and he
becomes Sananda, Nandana, Yiswananda,
Upanandana; all of a white complexion:
in the thirtieth the Kumlu*a becomes Yi-
rajas, Yivfihu, Yisoka, Yiswabhfivana ; all
of a red colour : in the thirty-first he be-
comes four youths of a yellow colour : and
in the thirty-second the four Kumaras were
black. All these are, no doubt, compara-
tively recent additions to the original no-
tion of the birth of Rudra and the Kumd-
ras ; itself obviously a sectarial innovation
upon the primitive doctrine of the birth

of the Prajdpatis, or will -bom sons of
Brahmd.

These reiterated, and not always very
congmous accounts of the creation are ex-
plained by the Puranas as referring to dif-
ferent Kalpas, or renovations of the world,
and therefore involving no incompatibility.
A better reason for their appearance is the
probability that they have been borrowed
fmm different original authorities. The
accoimt that follows is evidently modified
by the Yogi Saivas, by its general mysti-
cism, and by the expressions with which it
begins : mft

TWT l ‘ Collecting

his mind into itself,’ init I according

to the comment, is the performance of the
Yoga (Yuyuje). The term Ambhansi, lit.
‘waters,^ for the four orders of beings,
gods, demons, men, and Pitris, is also a
peculiar, and probably mystic term. The
commentator says it occurs in the Yedas
as a synonyme of gods, &c.: CTTftlWfYn#

^ ^ i The
V4yu Pur^a derives it from »IT ‘ to shine,’

40 THE FOUR BODIES OF BRAHMAi AND THEIR PRODUCTS.

pervaded his body ; and thence the demons (the Asuras) WBte first
issuing from his thigh. Brahmd then abandoned that form which was^
composed of the rudiment of darkness, and which, being deserted hy
him, became night. Continuing to create, but assuming a di^SBrent
shape, be experienced pleasure ; and thence from bis mouth proceeded
the gods, endowed with the quality of goodness. The form abandoned
by him, became day, in which the good quality predominates ; and hence
by day the gods are most powerful, and by night the demons. He next
adopted another person, in which the rudiment of goodness also pre-
vailed ; and thinking of himself, as the father of the world, the progeni-
tors (the Pitris) were born from his side. The body, when he abandoned
it, became the Sandhyd (or evening twilight), the interval between day
and night. Brahmd then assumed another person, pervaded by the
quality of foulness ; and from this, men, in whom foulness (or passion)
predominates, were produced. Quickly abandoning that body, it became
morning twilight, or the dawn. At the appearance of this light of day,
men feel most vigour; while the progenitors are most powerful in the
evening season. In this manner, Maitreya, Jyotsnd (dawn), Rdtri (night),
Ahar (day), and Sandhyd (evening), are the four bodies of Brahma in-
vested by the three qualities

because the different orders of beings shine
or flourish severally by moonlight, night,
day, and twilight: vrrftir I

&c.

This account is given in several other
Purdnas: in the Kiirma with more sim*
plicity; in the Padma, Linga, and Vdyu
with more detail. The Bhdgavata, as usual,
amplifies still more copiously, and mixes
up much absurdity with the account. Thus
the person of Sandhyd, ^ evening twilight,^
is thus described : ^^She appeared with eyes
rolling with passion, whilst her lotus-like
feet sounded with tinkling ornaments : a
muslin vest depended from her waist, se-
cured by a golden zone : her breasts were
protuberant, and qlos^ together ; h^r nose

was elegant; her tongue beautiful; her
face was bright with smiles, and she mo-
destly concealed it with the skirts of her
robe ; whilst the dark curls clustered round
her brow,^^ The Asuras address her, and
win her to become their bride. To the
four forms of our text, the same work
adds, Tandri, ^ sloth f Jrimbhikd, ^ yawn-
ing;^ Nidrd, ^ sleep Unmada, ^insanity
Antarddhdna, ^disappearance;^ Pratibimba,
^ reflexion which become the property of
Pisachas, Kinnaras, Bhutas, Gandherbas,
Vidyadharas, Sadhyas, Pitris, and Menus.
The notions of night, day, twilight, and
moonlight being derived from Brahmfi,
seem to have originated with the Vedas.
Thus the commentator on the Bh%avata

ORIOra OF D)BM0N8, OOBLIN8, HEAVENLY SPIRITS, &C.

41

Next from Brahmi, in a form composed of the quality of foulness,
was produced hunger, of whom anger was born : and the god put forth
in darkness beings emaciate with hunger, of hideous aspects, and with
long beards. Those beings hastened to the deity. Such of them as
exclaimed, Oh preserve us! were thence called Rakshasas^^: others, who
cried out, Let us eat, were denominated from that expression Yakshas^^.
Beholding them so disgusting, the hairs of Brahmd were shrivelled up,
and first falling from his head, were again renewed upon it : from their
falling they became serpents, called Sarpa from their creeping, and Ahi
because they had deserted the head The creator of the world, being
incensed, then created fierce beings, who were denominated goblins,
Bhhtas, malignant fiends and eaters of flesh. The Gandharbas were next
bom, imbibing melody : drinking of the goddess of speech, they were
bom, and thence their appellation

The divine Brahma, influenced by their material energies, having
created these beings, made others of his own will. Birds he formed
from his vital vigour; sheep from his breast; goats from his mouth;
kine from his belly and sides ; and horses, elephants, Sarabhas, Gayals,
deer, camels, mules, antelopes, and other animals, from his feet : whilst
from the hairs of his body sprang herbs, roots, and fruits.

Brahmi having created, in the commencement of the Kalpa, various
plants, employed them in sacrifices, in the beginning of the Tretd age.
Animals were distinguished into two classes, domestic (village) and wild
(forest) : the first class contained the cow, the goat, the hog, the sheep,
the horse, the ass, the mule: the latter, all beasts of prey, and many
animals with cloven hoofs, the elephant, and the monkey. The fifth
order were the birds ; the sixth, aquatic animals ; and the seventh, rep-
tiles and insects

observes, TTINVIfir NT xfiTRIW

vfrfr I ‘That which was his body,
and was left, was darkness: this is the
Strati.* All the authorities place night be-
fore day, and the Asuras or Titans before
the gods, in the order of appearance; as
did Hesiod and other ancient theogonists.

From Raksha ‘ to preserve.’
From Yaksha (nw)> ‘ to eat.’

** From Srip (^), serpo, ‘to creep,’
and from (^), ‘ to abandon.’

G&m dhayantah (ut WW;), ‘ drinking
speech.’

“o This and the preceding enumeration

42

PRODUCTION OF THE VEDAS.

From his eastern mouth Brahmd then created the Giayatri metre, the
Rig veda, the collection of hymns termed Trivrit, the Rathantara portion
of the Sdma veda, and the Agnishtoma sacrifice: from his southern
mouth he created the Yajur veda, the Trishtubh metre, the collection of
hyoins called Panchadasa, the Vrihat Sdma, and the portion of the S4ma
yeda termed Uktha : from his western mouth he created the S4ma veda,
the Jayati metre, the collection of hymns termed Saptada^a, the portion
of the Sama called Vair6pa, and the Atir&tra sacrifice: and from his
northern mouth he created the Ekavinsa collection of hymns, the Atharva
veda, the Aptory4md rite, the Anushtubh metre, and the Vairdja portion
of the S&ma veda^^

In this manner all creatures, great or small, proceeded from his limbs.
The great progenitor of the world having formed the gods, demons, and
Pitris, created, in the commencement of the Kalpa, the Yakshas, Pis6-
chas (goblins), Gandharbas and the troops of Apsarasas the nymphs of
heaven, Naras (centaurs, or beings with the limbs of horses and human

of the origin of vegetables and animals
occurs in several Purdnas, precisely in the
same words. The Linga adds a specifica-
tion of the Aranya, or wild animals, which
are said to be the buffalo, gayal, bear,
monkey, sarabha, wolf, and lion.

This specification of the parts of the
Vedas that proceed from Brahmfi occurs,
in the same words, in the Vayu, Linga,
Kiirma, Padma, and M&rkaiideya Pura-
nas. The Bhagavata offers some import-
ant varieties : Prom his eastern and other
mouths he created the Rich, Yajush, Sama,
and Atharvan vedas ; the S'astra or

^the unuttered incantation;’ Ijyfi
^ oblation Stuti (^|ftr:) and Stoma (laW),
^ prayers^ and ^ hymns and Prayaschitta
(vnifW), ^expiation’ or ^sacred philoso-
phy’ (Br^ma) : also the Vedas of medi-
cine, arms, music, and mechanics ; and
the Itihasas and Puraiias, which are a
fifth Veda : also the portions of the Vedas

called Sorasi, Uktha, Purishi, Agnishfut,
Aptoryama, Atir&tra, Vajapeya, Gosava;
the four parts of virtue, purity, liberality,
piety, and truth ; the orders of life, and
their institutes and different religious rites
and professions ; and the sciences of logic,
ethics, and polity. The mystic words and
monosyllable proceeded from his heart;
the metre Ushnih from the hairs of his
body; Gayatri from his skin; Trish^ubh
from his flesh; Anushfubh from his ten-
dons ; Jagati from his bones ; Pankti from
his marrow ; Vrihati from his breath. The
consonants were his life; the vowels his
body; the sibilants his senses; the semi-
vowels his vigour.” This mysticism, al-
though perhaps expanded and amplified by
the Paurariics, appears to originate with the
Vedas : as in the text, I ^ The

metre was of the tendons.’ The different
portions of the Vedas specified in the text
are yet, for the most part, uninvestigated.

ABPETITION OP CREATION.

43

bodies) and Kinnaras (beings with the heads of horses), R^shasas, birds,
beasts, deer, serpents, and all things permanent or transitory, movable or
immovable. This did the divine Brahmd, the first creator and lord of
all: and these things being created, discharged the same functions as
they had fulfilled in a previous creation, whether malignant or benign,
gentle or cruel, good or evil, true or false ; and accordingly as they are
actuated by such propensities will be their conduct

And the creator displayed infinite variety in the objects of sense, in
the properties of living things, and in the forms of bodies : he determined
in the beginning, by the authority of the Vedas, the names and forms
and functions of all creatures, and of the gods; and the names and
appropriate offices of the Rishis, as they also are read in the Vedas. In
like manner as the products of the seasons designate in periodical revo-
lution the return of the same season, so do the same circumstances
indicate the recurrence of the same Yuga, or age; and thus, in the
beginning of each Kalpa, does Brahm4 repeatedly create the world,
possessing the power that is derived from the will to create, and assisted
by the natural and essential faculty of the object to be created.

CHAP. VI.

Origin of the four castes : their primitive state. Progress of sodety. Different kmds
of grain. Efficacy of sacrifice. Duties of men : regions assigned them after death.

MaITREYA. — Thou hast briefly noticed, illustrious sage, the creation
termed Anrdksrotas, or that of mankind : now explain to me more fully
how Brahmd accomplished it ; how he created the four difierent castes ;
what duties he assigned to the Brahmans and the rest^

ParJi^ara. — Formerly, oh best of Brahmans, when the truth-meditating
Brahm4 was desirous of creating the world, there sprang from his mouth
beings especially endowed with the quality of goodness; others from his
breast, pervaded by the quality of foulness ; others from his thighs, in
whom foulness and darkness prevailed; and others from his feet, in
whom the quality of darkness predominated. These were, in succession,
beings of the several castes, Brahmans, Kshetriyas, Yaisyas, and Shdras,
produced from the mouth, the breast, the thighs, and the feet of Brahmd^.
These he created for the performance of sacrifices, the four castes being
the fit instruments of their celebration. By sacrifices, oh thou who
knowest the truth, the gods are nourished ; and by the rain which they
bestow, mankind are supported^: and thus sacrifices, the source of hap-
piness, are performed by pious men, attached to their duties, attentive to
prescribed obligations, and walking in the paths of virtue. Men acquire
(by them) heavenly fruition, or final felicity: they go, after death, to
whatever sphere they aspire to, as the consequence of their human

1 The creation of mankind here de-
scribed is rather out of its place, as it
precedes the birth of the Prajkpatis, or
their progenitors: but this want of me-
thod is common to the Puranas, and is
evidence of their being compilations from
various sources.

^ This original of the four castes is
given in Manu, and in most of the Pu-

r£nas. We shall see, however, that the
distinctions are subsequently ascribed to
voluntary election, to accident, or to posi-
tive institutions.

^ According to Manu, oblations ascend
to and nourish the sun ; whence the rain
falls upon earth, and causes the growth of
com : bumt-offerings are therefore the final
causes of the support of m«mkind.

HUMAN BEINGS PUBE : RISE OF IMPURITY.

45

nature. The beings who were created by Brahmd, of these four castes,
were at first endowed with righteousness and perfect faith ; they abode
wherever they pleased, unchecked by any impediment; their hearts
were free from guile ; they were pure, made free from soil, by observance
of sacred institutes. In their sanctified minds Hari dwelt; and they
were filled with perfect wisdom, by which they contemplated the glory
of Vishfiu *. After a while (after the Tret4 age had continued for some
period), that portion of Hari which has been described as one with K41a
(time) infused into created beings sin, as yet feeble though formidable, or
passion and the like: the impediment of soul’s liberation, the seed of
iniquity, spning from darkness and desire. The innate perfectness of
human nature was then no more evolved : the eight kinds of perfection,
Rasoll&s^ and the rest, were impaired^; and these being enfeebled, and
sin gaining strength, mortals were afflicted with pain, arising from
susceptibility to contrasts, as heat and cold, and the like. They there-
fore constructed places of refuge, protected by trees, by mountains, or
by water ; surrounded them by a ditch or a wall, and formed villages
and cities ; and in them erected appropriate dwellings, as defences
against the sun and the cold Having thus provided security against

^ This description of a pure race of
beings is not of general occurrence in the
Puranas. It seems here to be abridged
from a much more detailed account in the
Brahmanda, Vfiyu, and Markan&eya Pu-
ranas. In those works Brahmd is said to
create^ in the beginning of the Kalpa, a
thousand pairs of each of the four classes
of mankind^ who enjoy perfect happiness
during the Krita age, and only gradually
become subject to infirmities as the Tret&
or second age advances.

* These eight perfections, or Siddhis,
are not the supernatural faculties obtained
by the performance of the Yoga. They
are described, the commentator says, in
the Sk&nda and other works; and from
them he extracts their description : i. Ra-

sollasd, the spontaneous or prompt evolu-
tion of the juices of the body, independ-
ently of nutriment from without : 2. Tripti,
mental satisfaction, or freedom from sensual
desire : 3. Sdmya, sameness of degree :
4. Tulyata, similarity of life, form, and
feature: 5. Visok^ exemption alike from
infirmity or grief: 6. Consummation of
penance and meditation, by attainment of
true knowledge: 7. The power of going
every where at will : 8. The faculty of re-
posing at any time or in any place. These
attributes are alluded to, though obscurely,
in the Vfiyu, and are partly specified in
the M&pkan&eya Puraiia.

6 In the other three Puranas, in which
this legend has been found, the difierent
kinds of inhabited places are specified and

N

46

COMMENCEMENT OF TOWNS AND CULTIVATION.

the weather, men next began to employ themselves in manual labour, as
a means of livelihood, (and cultivated) the seventeen kinds of useful
grain — rice, barley, wheat, millet, sesamum, panic, and various sorts 4xf
lentils, beans, and pease These are the kinds cultivated for domestic

introduced by a series of land measures.
Thus the Mfirkandeya states, that lo Pfe-
ram&tius = i Parasukshma; lo Parasiiksh-
mas = I Trasareiiu ; lo Trasarenus = i par-
ticle of dust, or Mahirajas ; lo Mahirajasas
= I B^agra, ^ hair’s point lo Balagras =
I Likhyd; lo Likhyas=i Yuka; lo Yu-
kas = I heart of barley ( Yavodara) ; lo
Yavodaras = i grain of barley of middle
size ; lo barley grains = i finger, or inch ;
6 fingers = a Pada, or foot (the breadth of
it) ; 2 Padas = i Vitasti, or span ; 2 spans
= I Hasta, or cubit ; 4 Hastas = a Dhanu,
a Danda, or staff, or 2 Narikas; 2000
Dhanus = a Gavyuti ; 4 Gavyutis = a Yo-
jana. The measurement of the Brah-
maii&a is less detailed. A span from the
thumb to the first finger is a Pradesa ; to
the middle finger, a Nala; to the third
finger, a Gokerna ; and to the little finger,
a Vitasti, which is equal to twelve Angu-
las, or fingers ; understanding thereby, ac-
cording to the Vdyu, a joint of the finger
; according to other authori-
ties, it is the breadth of the thumb at the
tip. (A. R. 5. 104.) The V^yu, giving
similar measurements upon the authority
of Manu (snfrtrfW OTTOifil), although such
a statement does not occur in the Manu
Sanhit^, adds, that 21 fingers =:i Ratni;
24 fingers = i Hasta, or cubit ; 2 Ratnis
= I Kishku ; 4 Hastas = i Dhanu ; 2000
Dhanus = i Gavyuti 5 and 8000 Dhanus
= T Yojana. Durgas, or strong holds, are
of four kinds ; three of which are natural,
from their situation in mountains, amidst

water, or in other inaccessible spots; the
fourth is the artificial defences of a village
(Grama), a hamlet (Khe^aka), or a city
(Pura or Nagara), which are severally half
the size of the next in the series. The
best kind of city is one which is about a
mile long by half a mile broad, built in the
form of a parallelogram, facing the north-
east, and surrounded by a high wall and
ditch. A hamlet should be a Yojana dis-
tant from a city : a village half a Yojana
from a hamlet. The roads leading to the
cardinal points from a city should be
twenty Dhanus (above 100 feet) broad:
a village road should be the same : a
boundary road ten Dhanus: a royal or
principal road or street should be ten
Dhanus (above fifty feet) broad ; a cross
or branch road should be four Dhanus.
Lanes and paths amongst the houses are
two Dhanus in breadth: footpaths four
cubits : the entrance of a house three cu-
bits : the private entrances and paths about
the mansion of still narrower dimensions.
Such were the measurements adopted by
the first builders of cities, according to the
Purdiias specified.

^ These are enumerated in the text, as
well as in the Vayu and Markari&eya P.,
and are, Uddra, a sort of grain with long
stalks (perhaps a holcus); Kodrava (Pa-
spalum kora) 5 Chmaka, a sort of panic
(P. miliaceum) ; Masha, kidney bean (Pha-
seolus radiatus) ; Mudga (Phaseolus mun-
go); Masiira, lentil (Ervum hirsutum);
Nishpava, a sort of pulse ; Kulattha (Do-

KINDS OF GRAIN USED FOR FOOD OR IN SACRIFICE.

47

use : but there are fourteen kinds which may be offered in sacrifice ; they
are, rice, barley, M&sha, wheat, millet, and sesamum ; Priyangu is the
seventh, and kulattha, pulse, the eighth : the others are, Sy&m&ka, a sort
o£ panic ; Niv&ra, uncultivated rice ; Jarttila, wild sesamum ; Gavedukd
(coix) ; Maricata, wild panic ; and (a plant called) the seed or barley of
the Bambu (Venu-yava). These, cultivated or wild, are the fourteen
grains that were produced for purposes of offering in sacrifice; and
sacrifice (the cause of rain) is their origin also : they again, with sacri-
fice, are the great cause of the perpetuation of the human race, as those
understand who can discriminate cause and effect. Thence sacrifices
were offered daily ; the performance of which, oh best of Munis, is of
essential service to mankind, and expiates the offences of those by whom
they are observed. Those, however, in whose hearts the dross of sin
derived from Time (Kdla) was still more developed, assented not to sacri-
fices, but reviled both them and all that resulted from them, the gods,
and the followers of the Vedas. Those abusers of the Vedas, of evil
disposition and conduct, and seceders from the path of enjoined duties,
were plunged in wickedness®.

The means of subsistence having been provided for the beings he
had created, Brahm^ prescribed laws suited to their station and faculties,
the duties of the several castes and orders and the regions of those of
the different castes who were observant of their duties. The heaven
of the Pitris is the region of devout Brahmans. The sphere of Indra, of

lichos biflorus); ArbaM (Cytisus Cajan);
Chanaka, chick pea (Cicer arietinum) ; and
Sana (Crotolaria).

® This allusion to the sects hostile to
the Vedas, Buddhists or Jains, does not
occur in the parallel passages of the Vdyu
and M^rkahdeya Pur&nas.

9 The Vayu goes farther than this, and
states that the castes were now first di-
vided according to their occupations ; hav-
ing, indeed, previously stated that there
was no such distinction in the Ejrita age :

U il^IRR I Brahmfinow

appointed those who were robust and vio-
lent to be Kshetriyas, to protect the rest ;
those who were pure and pious he made
Brahmans ; those who were of less power,
but industrious, and addicted to cultivate
the ground, he made Vaisyas ; whilst the
feeble and poor of spirit M'ere constituted
Siidras ; and he assigned them their several
occupations, to prevent that interference
with one another which had occurred as
long as they recognised no duties peculiar
to castes; (RWT:)

RIjWi I

48

SPKESES OF THE DIFFERENT CLASSES AFTER DEATH.

Kshetriyas who fly not from the field. The region of the winds is
assigned to the Vaisyas who are diligent in their occupations and sub-
missive. Sddras are elevated to the sphere of the Qandharbas. Those
Brahmans who lead religious lives go to the world of the eighty-eight thou-
sand saints : and that of the seven Rishis is the seat of pious anchorets
and hermits. The world of ancestors is that of respectable householders:
and the region of Brahmd is the asylum of religious mendicants The
imperishable region of the Yogis is the highest seat of Vishhu, where
they perpetually meditate upon the supreme being, with minds intent on
him alone: the sphere where they reside, the gods themselves cannot
behold. The sun, the moon, the planets, shall repeatedly be, and cease
to be ; but those who internally repeat the mystic adoration of the
divinity, shall never know decay. For those who neglect their duties,
who revile the Vedas, and obstruct religious rites, the places assigned
after death are the terrific regions of darkness, of deep gloom, of fear,
and of great terror ; the fearful hell of sharp swords, the hell of scourges
and of a waveless sea^^

These Avorlds, some of which will be sages : and 7. Brahma loka or Satya loka,
more particularly described in a different the world of infinite wisdom and truth,
section, are the seven Lokas or spheres The eighth, or high world of Vishnu, flrmfl:
above the earth: i. Prfijapatya or Pitri is a sectarial addition, which in

loka : 2. Indra loka or Swerga : 3. Marut the Bh%avata is called Vaikuntha, and in
loka or Diva loka, heaven : 4. Gandharba the Brahma Vaivartta, Goloka ; both ap-
loka, the region of celestial spirits ; also parently, and most certainly the last, mo-
called Maharloka : 5. Janaloka, or the dem inventions.

sphere of sftints ; some copies read eighteen ** The divisions of Naraka, or hell, here
thousand; others, as in the text, which named, are again more particularly enu-
is also the reading of the Padma Pu- merated, b. II. c. 6.
rfiria : 6. Tapaloka, the world of the seven

CHAP. VII.

Creation continued. Production of the mind-bom sons of Brahml ; of the Praj&patis ;
of Sanandana and others ; of Rudra and the eleven Rudras ; of the Manu Swayam-
bhuva, and his v^e S^atardpd ; of their children. The daughters of Daksha, and
their marriage to Dharma and others. The progeny of Dharma and Adharma.
The perpetual succession of worlds, and different modes of mundane dissolution.

PaRA^ARA. — From Brahmh, continuing to meditate, were born mind-
engendered progeny, with forms and faculties derived from his corporeal
nature ; embodied spirits, produced from the person of that all-wise deity.
All these beings, from the gods to inanimate things, appeared as I have
related to you^ being the abode of the three qualities: but as they did
not multiply themselves, Brahm4 created other mind-bom sons, like
himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marichi,
Daksha, Atri, and Va^ishtha: these are the nine Brahmas (or Brahma
rishis) celebrated in the PurMas^. Sanandana and the other sons of

1 It is not clear which of the previous
narratives is here referred to, but it seems
most probable that the account in p. 35, 36.
is intended.

“ Considerable variety prevails in this list
of Prajdpatis, Brahmaputras, Bi4hmanas,
or Brahmarshis ; but the variations are of
the nature of additions made to an appa-
rently original enumeration of but seven,
whose names generally recur. Thus in
the Mahabhfirata, Moksha Dharma, we
have in one place, Marichi, Atri, Angiras,
Pulastya, Pulaha, Kratu, and Vasishfha,
wvw: uir % ^ DfTnmr. » ‘the

seven highminded sons of the self-bom
Brahmi.’ In another place of the same,
however, we have Daksha substituted for
Vasishfha;

m, I ‘Brah-

ma then created mind-begotten sons, of
whom Daksha was the seventh, with Ma-
richi,’ &c. These seven sons of Brahm&
are also identified with the seven Rishis:
as in the Vfiyu ; >pr. WWIIT UHm

•iwR I al-

though, with palpable inconsistency, eight
are immediately enumerated, or, Bhrigu,
Marichi, Atri, Angiras, Pulastya, Pulaha,
Kratu, and Vasishfha. The Uttara Khanda
of the Padma P. substitutes Kardama for Va-
sishfha. The Bhfigavata includes Daksha,
enumerating nine. The Matsya agrees
with Manu m adding Ndrada to the list of
our text. The Kdrma P. adds Dharma
and Sankalpa. The Linga, Brahmfinda,
and Vkja P. also add them, and extend
the list to Adharma and Ruchi. The Hari
Yansa in one place inserts Gautama, and

o

50

BIRTH OF THE PRAJAPATIS :

BrahmA were previously created by him, but they were without desire
or passion, inspired with holy wisdom, estranged iirom the universe, and
undesirous of progeny. This when Brahm4 perceived, he was filled with
wrath capable of consuming the three worlds, the flame of which in-
vested, like a garland, heaven, earth, and hell. Then from his forehead.

in another Manu. Altogether therefore we
have seventeen^ instead of seven. But the
accounts given of the origin of several of
these^ shew that they were not originally
included amongst the Mdnasa putras^ or
sons of Brahmd^s mind ; for even Daksha,
who finds a place in all the lists except
one of those given in the M ahabh^ta^ is
uniformly said to have sprung from Brah-
mins thumb: and the same patriarch, as
well as Dharma^ is included in some ac-
counts^ as in the Bhigavata and Matsya
P., amongst a different series of Brahmins
progeny, or virtues and vices ; or, Daksha
(dexterity), Dharma (virtue), Kima (de-
sire), BLrodha (passion), Lobha (covetous-
ness), Moha (infatuation), Mada (insanity),
Pramoda (pleasure), Mrityu (death), and
Angaja (lust). These are severally derived
from different parts of Brahmins body:
and the Bhagivata, adding Kardama (soil
or sin) to this enumeration, makes him
spring from Brahmins shadow. The simple
statement, that the first Prajipatis sprang
from the mind or will of Brahma, has not
contented the depraved taste of the mys-
tics, and in some of the Puranas, as the
Bhigavata, Langa, and Viyu, they also are
derived from the body of their progenitor ;
or, Bhrigu from his skin, Marichi from his
mind, Atri fi*om his eyes, Angiras firom
his mouth, Pulastya from his ear, Pulaha
from his navel, Kratu from his hand, Va-
sishfha from his breath, Daksha from his
thumb, and Nirada from his hip. They

do not exactly agree, however, in the places
whence these beings proceed; as for in-
stance, according to the Linga, Marichi
springs from Brahm^ng eyes, not Atri, who
there proceeds, instead of Pulastya, from
his ears. The V4yu has also another ac-
count of their origin, and states them to
have sprung from the fires of a sacrifice
offered by Brahm^ ; an allegorical mode of
expressing their probable original, consi-
dering them to be in some degree real
persons, from the Brahmanical ritual, of
which they were the first institutors and
observers. The Viyu P. also states, that
besides the seven primitive Rishis, the Pra-
jipatis are numerous, and specifies Kar-
dama, Kasyapa, Sesha, Vikrinta, Susravas,
Bahuputra, Kumira, Vivaswat, Suchisra-
vas, Prichetasa (Daksha), Arish^anemi,
Bahula. These and many others were
Prajipatis :

In the beginning of the Mahibhirata(A. P.)
we have again a different origin, and first
Daksha, the son of Prachetas, it is said,
had seven sons, after whom the twenty-
one Pnyapatis were bom, or appeared.
According to the commentator, the seven
sons of Daksha were the allegorical per-
sons BLrodha, Tamas, Dama, Vikrita, An-
giras, Kardama, and Aswa; and the twenty-
one Prajipatis, the seven usually specified
Marichi and the rest, and the fourteen
Manus. This looks like a blending of the
earlier and later notions.

OF THE SUORAS : AND OF MANU AND 4ataRUpA.

51

darkened with angry frowns, sprang Rudra^ radiant as the noon-tide
sun, fierce, and of vast bulk, and of a figure which was half male, half
female. Separate yourself, Brahmd said to him ; and having so spoken,
disappeared. Obedient to which command, Rudra became twofold, dis-
joining his male and female natures. His male being he again divided
into eleven persons, of whom some were agreeable, some hideous, some
fierce, some mild; and he multiplied his female nature manifold, of
complexions black or white*.

Then BrahmA® created himself the Manu Sw&yambhuva, bom of, and
identical with, his original self, for the protection of created beings ; and
the female portion of himself he constituted ^atardpd, whom austerity

^ Besides this general notice of the ori- Vamadeva, to form creatures of a different
pn of Rudra and his separate forms, we and mortal nature. Rudra refusing to do
have in the next chapter an entirely differ- this, desists ; whence his name Sthdnu,
ent set of beings so denominated ; and the from Sth£, ‘ to stay.’ Linga, V^yu P. &c.
eleven alluded to in the text are also more * According to the V&yu, the female be-
particularly enumerated in a subsequent came first twofold, or one half white, and
chapter. The ori^n of Rudra, as one of the other black ; and each of these, again,
the agents in creation, is described in most becomes manifold, being the various ener-
of the Purfinas. The Mah&bhfirata, in- gies, or S^aktis, of Mahadeva, as stated by
deed, refers his origin to Vishnu, repre- the Kurma, after the words l

senting him as the personification of his which are those of our text : ITT %
anger, whilst Brahmi is that of his kind- ftrm flP|lli; ^ l The Lmga and
ness ; wap vpf WWTFTW ’Jjfl % inn i VAyu specify many of their names. Those

"ii fttyrWl UWI^liNwt^ of the white complexion, or mild nature,

^ H The Kurma P. makes include Lakshmi, Saraswati, Gauii, UmA,

him proceed firom Brahmi’s mouth, whilst &c. Those of the dark hue, and fierce
engaged in meditating on creation. The disposition, Durg&, K<Uf, Chandi, Mahi-
Vardha P. makes this appearance of Rudra r&tri, and otiiers.

the consequence of a promise made by ^ Brahm^ after detaching from himself
S^iva to Brahm&, that he would become the property of anger, in the form of Ru-
his son. la the parallel passages in other dra, converted himself into two persons,
Pur&nas the progeny of the Rudra created the first male, or the Manu Swayambhuva,
by BrahmH is not confined to the eleven, and the first woman, or Sfatanipi : so in
but comprehends infinite numbers of beings the Vedas ; rr wtru % i ‘ So

in person and equipments like their pa- himself was indeed (his) son.’ The corn-
rent; until Brahmtl, alarmed at their fierce- mencement of production through sexual
ness, numbers, and immortality, desires his agency is here described with sufficient
son Rudra, or, as the Matsya calls him, distinctness, but the subject has been ren-

52

CHILDREN OF THE FIRST PAIR :

purified from the sin (of forbidden nuptials) » and whom the divine Manu
Sw&yambhuva took to wife. From these two were bom two sons, Pri-

dered obscure by a more complicated suc-
cession of agents, and especially by the
introduction of a person of a mythic or
mystical character, Viraj. The notion is
thus expressed in Manu : “ Having di-
vided his own substance, the mighty power
Brahmd became half male and half female ;
and from that female he produced Vir£j.
Know me to be that person whom the
male Virdj produced by himself." I. 32,
33. We have therefore a series of BrahmA,
Virig, and Manu, instead of Brahmfi and
Manu only: also the generation of pro-
geny by Brahmi, begotten on Satarupli,
instead of her being, as in our text, the
wife of Manu. The idea seems to have
originated with the Vedas, as KuUuka
Bha^{a quotes a text; mfr ftfiYfuns 1
*Then (or thence) Virdt was born.^ The
procreation of progeny by Brahma, how-
ever, is at variance with the whole system,
which almost invariably refers his creation
to the operation of his will : and the ex-
pression in Manu, ITRTT 'R \ ^ he

created Viraj in her,^ does not necessarily
imply sexual intercourse. Virdj also cre-
ates, not begets, Manu. And in neither
instance does the name of S^atarupa occur.
The commentator on Manu, however, un-
derstands the expression asrijat to imply
the procreation of Viraj ; i and

the same interpretation is given by the
Matsya Pur&na, in which the incestuous
passion of Brahma for S^atarupa, his daugh-
ter in one sense, his sister in another, is
described; and by her he begets Vir^j,
who there is called, not the progenitor of
Manu, but Manu himself : inn RflTT
mm: Hflr mrm Rftuftr

fir r: ^ I This therefore agrees with our
text, as far as it makes Manu the son of
Brahmd, though not as to the nature of
the connexion. The reading of the Agni
and Padma P. is that of the Vishnu ; and
the Bh&gavata agrees with it in one place,
stating distinctly that the male half of
Brahm4 was Manu, the other half, S^atanipi:

RflfRW RYTunn I Bhfigav.
III. 12. 35 : and although the production
of Vir4j is elsewhere described, it is neither
as the son of Brahma, nor the father of
Manu. The original and simple idea,
therefore, appears to be, the identity of
Manu with the male half of Brahmli, and
his being thence regarded as his son. The
Kurma P. gives the same account as Manu,
and in the same words. The Linga P.
and V4yu P. describe the origin of Vir4j
and S^atarupa from Brahm4 ; and they in-
timate the union of S^atarupa with Purusha
or Virkj, the male portion of Brahm4, in
the first instance ; and in the second, with
Manu, who is termed Vair4ja, or the son
of Vir4j : 9pr. I The B^^^hma

P., the words of which are repeated in the
Hari Vansa, introduces a new element of
perplexity in a new name, that of Apava.
According to the commentator, this is a
name of the Praj4pati Vasishfha : RIRyV:
RftniRTRTi; \ As, however, he per-

forms the office of Brahmi, he should be
regarded as that divinity : but this is not
exactly the case, although it has been so
rendered by the French translator. Apava
becomes twofold, and in the capacity of
his male half begets offspring by the fe-
male. Again, it is said Vishnu created

THEIR SONS AND DAUGHTERS.

53

yavrata and Uttdnap&da^ and two daughters, named PrasAti and Akdti,

Virfij, and Vir&j created the male, which is
Vairiga or Manu; who was thus the se-
cond interval (Antaram), or stage, in crea-
tion. That is, according to the comment-
ator, the first stage was the creation of
Apava, or Vas'ish<ha, or Virdj, by Vishnu,
through the agency of Hiranyagarbha or
Brahmd; and the next was that of the
creation of Manu by Virij. S^atanipd ap-
pears as first the bride of Apava, and then
as the wife of Manu. This account there-
fore, although obscurely expressed, appears
to be essentially the same with that of
Manu ; and we have Brahma, Viraj, Manu,
instead of Brahm^ and Manu. It seems
probable that this difference, and the part
assigned to Viraj, has originated in some
measure from confounding Brahma with the
male half of his individuality, and consider-
ing as two beings that which was but one.
If the Purusha or Viraj be distinct from
Brahma, what becomes of Brahma ? The
entire whole and its two halves cannot co-
exist ; although some of the Paurfiriics and
the author of Manu seem to have imagined
its possibility, by making Viraj the son of
Brahmd. The perplexity, however, is still
more ascribable to the personification of
that which was only an allegory. The
division of Brahmd into two halves desig-
nates, as is very evident from the passage
in the Vedas given by Mr. Colebrooke,
(As. R. VIII. 425,) the distinction of cor-
poreal substance into two sexes ; Viraj
being all male animals, S'atarupa all female
animals. So the commentator on the Hari
Vansa explains the former to denote the
horse, the buD, &c.; and the latter, the
mare, the cow, and the like. In the Bhd-
gavata the term Virfij implies. Body, col-

lectively, as the commentator observes;

ftrcrH wpi i As the

sun illuminates his own inner sphere, as
well as the exterior regions, so soul, shin-
ing in body (Virfija), irradiates all without
and within.' ^ vm

I All therefore that the birth of
Virij was intended to express, was the
creation of living body, of creatures of
both sexes : and as in consequence man
was produced, he might be said to be the
son of Virdj, or bodily existence. Again,
S^atarupa, the bride of Brahma, or of Viraj,
or of Manu, is nothing more than beings
of varied or manifold forms, from Sata, ^ a
hundred,' and ^form;' explained by
the annotator on the Hari Vansa by Anan-
tarupa (wfRTW), ^ of infinite,' and Vivi-
dhanipfi (ftrftniCTT), ^ of diversified shape
being, as he states, the same as Maya,
^ illusion,' or the power of multiform me-
tamorphosis : [ The

Matsya P. has a little allegory of its own, on
the subject of Brahma's intercourse with
S^atarupa; for it explains the former to
mean the Vedas, and the latter the Savitri,
or holy prayer, which is their chief text ;
and in their cohabitation there is therefore
no evil : ^ HHT RTftnft I

TTRiTR frwh u

® The Brahma P. has a different order,
and makes Vira the son of the first pair,
who has Utt&nap&da, &c. by Kamya. The
commentator on the Hari Vansa quotes the
Vfiyu for a confirmation of this account ;
but the passage there is, ^TTfrn^ y^Ml'lTlQ
Rmnnr (Umih 1 " S'ata-

rupd bore to the male Vairaja (Manu)
two Viras,' i. e. heroes or heroic sons,

p

54

DESCENDANTS OP THE DAUGHTERS OF THE FIRST PAIR.

graced with loveliness and exalted merit PrasAti he gave to Daksha,
after giving Akhti to the patriarch Ruchi^, who espoused her. Akdti
bore to Ruchi twins, Yajna and Dakshind^ who afterwards became
husband and wife, and had twelve sons, the deities called YAmas in
the Manwantara of Swdyambhuva.

The patriarch Daksha l>ad by Prashti twenty -four daughters hear
from me their names: Sraddhd (faith), Lakshmi (prosperity), Dhriti
(steadiness), Tush'ti (resignation), Pushti (thriving), Medhd (intelligence),
KriyA (action, devotion), Buddhi (intellect), Lajjfi, (modesty), Vapu (body),
SAnti (expiation), Siddhi (perfection), Kirtti (fame) ; these thirteen daugh-
ters of Daksha, Dharma (righteousness) took to wife. The other eleven
bright-eyed and younger daughters of the patriarch were, Khydti (cele-
brity), Sati (truth), Sambhhti (fitness), Smriti (memory), Priti (affection),
KshamA (patience), Sannati (humility), AnasAyA (charity), UrjjA (energy),
with SwAhA (offering), and SwadhA (oblation). These maidens were
respectively wedded to the Munis, Bhrigu, Bhava, Marichi, Angiras,
Pulastya, Pulaha, Kratu, Atri, and Vasishtha; to Fire (Vahni), and to

the Pitris (progenitors)

Uttanpada and Priyavrata. It looks as if
the compiler of the Brahma P. had made
some very unaccountable blunder, and in-
vented upon it a new cduple, Vira and
Kamya: no such person as the former
occurs in any other Puraiia, nor does
Kamya, as his wife.

7 The Bhagavata adds a third daughter,
Devahuti ; for the purpose apparently of
introducing a long legend of the Kishi
Kardama, to whom she is married, and
of their son Kapila: a legend not met
with any where else.

® Ruchi is reckoned amongst the Pra-
japatis by the Linga and Vayu Puranas.

® These descendants of Swayambhuva
are all evidently allegorical: thus Yajna
(mir) is ^ sacrifice,^ and Dakshina (?[fajnrT)
^ donation^ to Brahmans.

The Bhagavata (b. IV. c. i) says the
Tushitas, but they are the divinities of the
second, not of the first Manwantara, as
appears also in another part of the same,
where the Yamas are likewise referred to
the Swayambhuva Manwantara.

These twenty-four daughters are of
much less universal occurrence in the Pu-
rfinas than the more extensive series of
fifty or sixty, which is subsequently de-
scribed, and which appears to be the more
ancient legend.

The twenty-four daughters of Daksha
are similarly named and disposed of in
most of the Pur^as which notice them.
The Bh^avata, having introduced a third
daughter of Swayambhuva, has a rather dif-
ferent enumeration, in order to assign some
of them, the wives of the Praj&patis, to

55

CHILPEEK OF X>HARB|A AND ADHARMA.

The progeny of Dharma by the daughters of Daksha were as follows :
by Sraddhd he had K5ma (desire); by Lakshmi, Darpa (pride); by
Dhriti, Niyama (precept); by Tushti, Santosha (content); by Push'd,
Lobha (cupidity); by Medhd, Sruta (sacred tradition); by Kriyd,
Dahda, Naya, and Vinaya (correction, polity, and prudence) ; by
Buddhi, Bodha (understanding) ; by Lajjk, Vinaya (good behaviour) ;
by Vapu, Vyavasaya (perseverance). S4nti gave birth to Kshema (pro-
sperity) ; Siddhi to Sukha (enjoyment) ; and Kirtti to Yasas (reputa-
tion^^). These were the sons of Bharma; one of whom, Kama, had
Hersha (joy) by his wife Nandi (delight).

The wife of Adharma^^ (vice) was

Kardama and Devahuti. Daksha had
therefore, it is there said (h. IV. *c, i),
sixteen daughters, thirteen of whom were
married to Dharma, named Sraddhd, Mai-
tri (friendship), Dayd (clemency), Santi
Tusht'i, Pushfi, Kriya, Unnati (elevation),
Buddhi, Medh£, Titiksha (patience), Hri
(modesty), Murtti (form) ; and three, Sati,
Swd.ha, and Swadh^, married, as in our
text. Some of the daughters of Devahuti
repeat these appellations, but that is of
slight consideration. They arc, Kald (a
moment), mamed to Marichi ; Anasuya
to Atri ; Sraddha to Angiras ; Havirbhu
(oblation-born) to Pulastya; Gati (move-
ment) to Pulaha ; Kiiyd to Kratu ; Khy£ti
to Bhrigu ; Arundhati to Vasish^ha ; and
Santi to Atharvan. In all these instances
the persons are manifestly allegorical, being
personifications of intelligences and virtues
and religious rites, and being therefore ap-
propriately wedded to the probable authors
of the Hindu code of religion and morals,
or to the equally allegorical representation
of that code, Dharma, moral and religious
duty. ^

The same remark applies here. The

Hins& (violence), on whom he begot

Pur^nas that give these details generally
concur with our text, but the Bhdgavata
specifies the progeny of Dharma in a
somewhat different manner; or, following
the order observed in the list of Dharma^s
wives, their children are, Rita (truth), Pra-
sada (favour), Abhaya (fearlessness), Sukha,
Muda (pleasure), Smaya (wonder). Yoga
(devotion), Darpa, Artha (meaning), Smriti
(memory), KsHema, Prasraya (affection),
and the two saints Nara and Narayaiia,
the sons of Dharma by Murtti. We have
occasional varieties of nomenclature in other
authorities ; as, instead of Sruta, Sama ;
Kurma P. : instead of Dandanaya, Samaya ;
and instead of Bodha, Apramada; Linga
P. : and Siddha in place of Sukha ; Kur-
ma P.

The text rather abruptly introduces
Adharma and his family. He is said by
the commentator to be the son of Brahma,
and the Linga P. enumerates him among
the Prajdpatis, as well as Dharma. Ac-
cording to the Bhagavata, he is the hus-
band of Mrisha (falsehood), and the father
of Dambha (hypocrisy) and Maya (deceit),
who were adopted by Nirritti. The series

SALAR JUNG LfBRARY

) u u

56

KINDS OF WORLDLY DISSOLUTION.

a son Anrita (falsehood), and a daughter Nikriti (immorality): they
intermarried, and had two sons, Bhaya (fear) and Naraka (hell) ; and
twins to them, two daughters, M&yd (deceit) and Vedand (torture), who
became their wives. The son of Bhaya and Mdyd was the destroyer of
living creatures, or Mrityu (death) ; and Dukha (pain) was the ofispring
of Naraka and Vedand. The children of Mrityu were Vyddhi (disease),
Jard (decay), Soka (sorrow), Trishha (greediness), and Krodba (wrath).
These are all called the inflictors of misery, and are characterised as
the progeny of Vice (Adharma). They are all without wives, without
posterity, without the faculty to procreate ; they are the terrific forms of
Vishnu, and perpetually operate as causes of the destruction of this
world. On the contrary, Daksha and the other Rishis, the elders of
mankind, tend perpetually to influence its renovation : whilst the Manus
and their sons, the heroes endowed with mighty power, and treading in
the path of truth, as constantly contribute to its preservation.

Maitreya — Tell me. Brahman, w'hat is the essential nature of these
revolutions, perpetual preservation, perpetual creation, and perpetual
destruction.

Parasara. — Madhusddana, whose essence is incomprehensible, in the
forms of these (patriarchs and Manus), is the author of the uninterrupted
vicissitudes of creation, preservation, and destruction. The dissolution
of all things is of four kinds ; Naimittika, ‘ occasional Prdkritika, ‘ ele-
mental Atyantika, ‘ absolute Nitya, ‘ perpetual The first, also

of their descendants is also somewhat va-
ried from our text ; being in each descent,
however, twins which intermarry, or Lobha
(covetousness) and Nikriti, who produce
Krodha (wrath) and Hinsa : their children
are, Kali (wickedness) and Durukti (evil
speech) : their progeny are, Mrityu and
Bhi (fear); whose offspring are, Niraya
(hell) and Y&taai (torment).

The three first of these are more
particularly described in the last book :
the last, the Nitya, or constant, is differ-
ently described by Col. Vans Kennedy

(Ancient and Hindu Mythology, p. 224,
note). “ In the 7th chapter,” he observes,
“ of the Vishnu Purana foiir kinds of Pra-
laya are described. The Naimittika takes
place when Brahmd slumbers : the Pr4kri-
tika when this universe returns to its ori-
ginal nature : Atyantika proceeds from di-
vine knowledge : and Nitya is the extinction
of life, like the extinction of a lamp, in
sleep at night.” For this last character-
istic, however, our text furnishes no war-
rant ; nor can it be explained to signify,
that the Nitya Pralaya means no more

THE POWERS OF VISHNU TO CREATE, PRESERVE, AND DESTROY. 57

termed the Br&hma dissolution, occurs when the sovereign of the world
reclines in sleep. In the second, the mundane egg resolves into the
primary element, from whence it was derived. Absolute non-existence
of the world is the absorption of the sage, through knowledge, into
supreme spirit. Perpetual destruction is the constant disappearance,
day and night, of all that are born. The productions of Prakriti form
the creation that is termed the elemental (Pr&krita). That which ensues
after a (minor) dissolution is called ephemeral creation : and the daily
generation of living things is termed, by those who are versed in the
Pur&has, constant creation. In this manner the mighty Vishhu, whose
essence is the elements, abides in all bodies, and brings about production,
existence, and dissolution. The faculties of VishAu to create, to pre-
serve, and to destroy, operate successively, Maitreya, in all corporeal
beings and at all seasons ; and he who frees himself from the influence
of these three faculties, which are essentially composed of the three
qualities (goodness, foulness, and darkness), goes to the supreme sphere,
from whence he never again returns.

than a man^s falling into a sound sleep
at night,” All the copies consulted on
the present occasion concur in reading,
ftmn Art# as ren-

dered above. The commentator supplies
the illustration, l ^ like the flame

of a lamp •y but he also WTites, WTITRf
ftqr ^ f^RT?r. ^ ftmr* l ^ That which is the
destruction of all that are bom, night and
day, is the Nitya, or constant.^ Again, in
a verse presently following we have the
Nitya Sarga, ^constant or perpetual crea-
tion,’ as opposed to constant dissolution:

wi gr4uwi: flur. w

■J liViB \ ‘ That in which, oh

excellent sages, beings are daily bom, is
termed constant creation, by those learned
in the Puraiias.’ The commentator ex-
plains this, ftw: ijTirfit i

‘ The constant flow or succession of the
creation of ourselves and other creatures
is the Nitya or constant creation : this is
the meaning of the text.’ It is obvious,
therefore, that the alternation intended is
that of life and death, not of waking and
sleep.

Q

ISHAP-iVltt;

' ■ -Liii'tlSf/'

Origin of Eiidht : 1hita becoming Rudrai: thdr wives snd clokbCn. Ime
(if Bhrigo. Account of Rii in coiyunction wiib Visluiu. Sacrifice of Dakdiiu'

ParA^ara-i have described to you, oh great Muni, the crearion of
BrahmA, in which the quality of darknera prevailed. I will now explain
to you the creation of Rudra K

In the beginning of the Kalpa, as Brahmd purposed to create a son,
who should be like himself, a youth of a purple complexion^ appeared,
crying with a low cry, and running about Brahmd, when he beheld him
thus afflicted, said to him, “ Why dost thou weep ?” “ Give me a name,”
replied the boy. “ Rudra be thy name,” rejoined the great father of all
creatures : “ be composed ; desist from tears.” But, thus addressed, the
boy still wept seven times, and Brahma therefore gave to him seven
other denominations ; and to these eight persons regions and wives and
posterity belong. The eight manifestations, then, are named Rudra,
Bhava, Sarva, I44na, Pa^upati, Bhima, Ugra, and Mahbdeva, which were
given to them by their great progenitor. He also assigned to them their
respective stations, the sun, water, earth, air, fire, ether, the ministrant
Brahman, and the moon ; for these are their several forms*. The wives

‘ The creation of Rudra has been al-
ready adverted to, and that seems to be
the primitive form of the legend. We
have here another account, grounded aj)-
parently upon S^aiva or Yogi mysticism.

® The appearance of Rudra as a Ku-
mara, ‘ a boy,’ is described as of repeated
occurrence in the Linga and Vayu Purii-
nas, as already noticed (p. 38) ; and these
Kum&ras are of different complexions in
different Kalpas. In the Vaishnava Pur£-
rias, however, we have only one original
form, to which the name of Nilalohita, the
blue and red or purple complexioned is
assigned. In the Klirma this youth comes

from Brahma’s mouth : in the Vdyu, from
his forehead.

3 This is the Paurdnic etymology:

WwriNr I or rud, ^to weep,’ and dm,
‘to mn.’ The grammarians derive the
name from md, ‘ to weep,’ with ra affix.

* The Vdyu details the application of
each name severally. These eight Rudras
are therefore but one, under as many ap-
pellations, and in as many types. The
Padma, Markarideya, Kurma, Linga, and
Vdyu agree with our text in the nomen-
clature of the Rudras, and their types,
their wives, and progeny. The types are
fiiose which are enumerated in the N4ndi,

Rudra and die lei^ were
Siri, SwMid, Di6^ Dikdi4» and
S^l^d. IfoW by whose succemve

gmeratioi^ this wedd l^is^ W peo|>led. tlieir s<m8, then, were seve-
rally, Sanaikshara (Satnm), Sukra (Y^us), the fiery-bodied Mars, Mano-
java (Hanuxafin), Skanda, Swarga, Santdna, and Budha (Mercury).

It was the Rudra of this description that married Sati, who abandoned
her corporeal existence in consequence of the displeasure of Daksha^.
She afterwards was the daughter of Himavdn (the snowy mountains) by
Mend ; and in that character, as the only Umd, the mighty Bhava again
married her®. The divinities Dh4ta and Vidhdtd were born to Bhrigu by
Khyati, as was a daughter, Sri, the wife of Ndr&yafia, the god of gods^.

Maitreya. — It is commonly said that the goddess Sri was bom from
the sea of milk, when it was churned for ambrosia ; how then can you
say that she was the daughter of Bhrigu by Khydti.

ParAsara — Sri, the bride of Vishfiu, the mother of the world, is

or opening benedictory verse, of Sakuntalfi; Dhritavrata: their wives are, Dhi, Dhriti,
and the passage of the Vishnu P, was Rasalom^, Niyut, Sarpi, lid, Ambikd, Ira-
found by Mons. Chezy on the envelope of vati, Swadhd, Diksha, Rudrani : and their
his copy. He has justly corrected Sir Wm. places are, the heart, senses, breath, ether,
Joneses version of the term 'the sa- air, fire, water, earth, sun, moon, and
crifice is performed with solemnity f as tapas, or ascetic devotion. The same al-
the w'ord means, ' Brahmane officiant,^ ^ legory or mystification characterises both
tfsnhuTmw. \ 'the Brdhmari who is quali- accounts.

fied by initiation (Dikshd) to conduct the ^ See the story of Daksha^s sacrifice at
rite.^ These are considered as the bodies, the end of the chapter,
or visible forms, of those modifications of ^ The story of Uma’s birth and marriage
Rudra which are variously named, and occurs in the S'iva P. and in the Kasi
which, being praised in them, severally Khanda of the Skanda P. : it is noticed
abstain fi-om harming them : briefly, and with some variation from the

I \ Vayu P. The Bhd- Purdnas, in the Ramayana, first book : it

gavata. III. 12, has a different scheme, as is also given in detail in the Kumara Sam-
usual ; but it confounds the notion of the bhava of Kaliddsa.

eleven Rudras, to whom the text subse- ^ The family of Bhrigu is more particu-
quently adverts, with that of the eight here larly described in the tenth chapter : it is
specified. These eleven it terms Manyu, here mentioned merely to introduce the
Manu, Mahinasa, Mahdn, Siva, Ritadhwaja, story of the birth of the goddess of pro-
Ugraretas, Bhava, Kfila, Vdmadeva, and sperity, S^n.

W vAfilOini rofius OP ill vi^v

eteraal, imperislioble ; in Hko manner as he is all'peindingt sO' lhih

she, oh best of Brahmans, omnipresent. Vishhu is melning; sho ls

speech. Hari is polity (Naya); she is prudence (Niti). ViriiM Is

understanding; she is intellect. He is righteousness; she is deVOtimi.

He is the creator ; she is creation. Sri is the earth ; Hari the support of

it. The deity is content; the eternal Lakshmi is resignation. He is

desire ; Sri is wish. He is sacrifice ; she is sacrificial donation (Dakshind).

The goddess is the invocation which attends the oblation ; Jandrddana is

the oblation. Lakshmi is the chamber where the females are present (at

a religious ceremony) ; Madhusddana the apartment of the males of the

family. Lakshmi is the altar; Hari the stake (to which the victim is
/

bound). Sri is the fuel ; Hari the holy grass (Kusa). He is the personi-
fied Sdma veda ; the goddess, lotus-throned, is the tone of its chanting.
Lakshmi is the prayer of oblation (Swihd) ; Vdsudeva, the lord of the
world, is the sacrificial fire. Sauri (Vishnu) is Sankara (Siva) ; and ^ri
is the bride of Siva (Gauri). Kesava, oh Maitreya, is the sun ; and his
radiance is the lotus-seated goddess. Vishhu is the tribe of progenitors
(Pitrigana) ; Padmd is their bride (Swadhd), the eternal bestower of
nutriment. Sri is the heavens; Vishiiu, who is one with all things, is
wide extended space. The lord of Sri is the moon ; she is his unfading
light. She is called the moving principle of the world ; he, the wind
which bloweth every where. Govinda is the ocean ; Lakshmi its shore.
Lakshmi is the consort of Indra (Indrkni); Madhushdana is Devendra.
The holder of the discus (Vishnu) is Yama (the regent of Tartarus) ; the
lotus-throned goddess is his dusky spouse (Dhhmorna). Sri is wealth ;
Sridhara (Vishnu) is himself the god of riches (Kuvera). Lakshmi,
illustrious Brahman, is Gauri; and Kesava is the deity of ocean (Va-
runa) Sri is the host of heaven (Devasena) ; the deity of war, her lord,
is Hari. The wielder of the mace is resistance; the power to oppose is
Sri. Lakshmi is the Kdshtha and the Kalk ; Hari the Nimesha and the
Muhfirtta. Lakshmi is the light ; and Hari, who is all, and lord of all,
the lamp. She, the mother of the world, is the creeping vine; and
Vishfiu the tree round which she clings. She is the night; the god who
is armed with the mace and discus is the day. He, the bestower of
blessings, is the bridegroom; the lotus -throned goddess is the bride.

19 ;jiQdde88 .one with all feiiiale« rii^en.

IWlataus-eyik » l&e; stwdwni; the goddess seated on a lotus the
haaner. Lakshmi k. eupi^ty; N4r4yaha» the master of the world, is
covetousness. Oh thou wlu> knoweat what righteousness is, Govinda is
love; and Lakshmi, his gentle spouse, is pleasure. But why thus diffusely
enumerate their jnesence ; it is enough to say, in a word, that of gods,
animals, and men, Hari is all that is called male ; Lakshmi is all that is
termed female : there is nothing else than they.

SACRIFICE OF DAKSHA^

(From the Vayu Purina.)

“ There was formerly a peak of Meru, named Savitra, abounding with
gems, radiant as the sun, and celebrated throughout the three worlds ;

' The sacrifice of Daksha is a legend of
some interest, from its historical and ar-
chaeological relations. It is obviously in-
tended to intimate a struggle between the
worshippers of S'iva and of Vishnu, in
which at first the latter, but finally the
former, acquired the ascendancy. It is
also a favourite subject of Hindu sculp-
ture, at least with the Hindus of the S'aiva
division, and makes a conspicuous figure
both at Elephanta and Ellora. A repre-
sentation of the dispersion and mutilation
of the gods and sages by Virabhadra, at
the former, is published in the Archaeo-
logia, VII. 326, where it is described as
the Judgment of Solomon ! a figure of
Virabhadra is given by Niebuhr, vol. 11.
tab. 10 : and the entire group in the Bom-
bay Transactions, vol. I. p. 220. It is de-
scribed, p. 229 ; but Mr. Erskine has not
verified the subject, although it cannot
admit of doubt. The groupe described,
p. 224, probably represents the introduc-

tory details given in our text. Of the
Ellora sculptures, a striking one occurs
in what Sir C. Malet calls the Doomar
Leyna cave, w here is Veer Budder, with
eight hands. In one is suspended the slain
Rajah Dutz ” A. R. VI. 396. And there
is also a representation of ^ Ehr Budr,^ in
one of the colonades of Kailas ; being, in
fact, the same figure as that at Elephanta.
Bombay Tr. III. 287. The legend of
Daksha therefore was popular when those
cavern temples were excavated. The story
is told in much more detail in several other
Purdrias, and with some variations, which
wdll be noticed: but the above has been
selected as a specimen of the style of the
Vayu Purana, and as being a narration
which, from its inartifical, obscure, tauto-
logical, and uncircumstantial construction,
is probably of an ancient date. The same
legend, in the same w ords, is given in the
Brahma P.

R

62 SACRIFICE CF DAKSHA.

of immense extent* and difficult of access, and an object of nnitemSl
veneration. Upon that glorious eminence, rich with mineral treasnnei^
as upon a splendid couch, the deity 6iva reclined, accompanied by
dau^ter of the sovereign of mountains, and attended by the mighty
Adityas, the powerful Vasus, and by the heavenly physicians, the sons
of Aswini ; by Kuvera, surrounded by his train of Guhyakas, the lord of
the Yakshas, who dwells on Kail4sa. There also was the great Muni Usa-
nas : there, were Rishis of the first order, with Sanatkum&ra at their head ;
divine Rishis, preceded by Angiras ; Viswavasu, with his bands of hea-
venly choristers; the sages Ndrada and P^rvata; and innumerable troops
of celestial nymphs. The breeze blew upon the mountain, bland, pure,
and fragrant ; and the trees were decorated with flowers, that blossomed
in every season. The Vidyddharas and Siddhas, affluent in devotion,
waited upon Mahddeva, the lord of living creatures ; and many other
beings, of various forms, did him homage. Rdkshasas of terrific sem-
blance, and Pisdchas of great strength, of different shapes and features,
armed with various weapons, and blazing like fire, were delighted to be
present, as the followers of the god. There stood the royal Nandi, high
in the favour of his lord, armed with a fiery trident, shining with inherent
lustre ; and there the best of rivers, Gangd, the assemblage of all holy
waters, stood adoring the mighty deity. Thus worshipped by all the
most excellent of sages and of gods, abode the omnipotent and all-
glorious Mahddeva.

“ In former times, Daksha commenced a holy sacrifice on the side of
Himavdn, at the sacred spot Gangadwara, frequented by the Rishis.
The gods, desirous of assisting at this solemn rite, came, with Indra at
their head, to Mahddeva, and intimated their purpose ; and having re-
ceived his permission, departed in their splendid chariots to Gangadwdra,
as tradition reports 2. They found Daksha, the best of the devout.

* Or this may be understood to imply, Haridwar, as it is more usually termed —
that the original stoiy is in the Vedas ; the is usually specified as the scene of action,
term being, as usual in such a reference. The Linga is more precise, calling it Ka-
i;f)r ^|fin 1 Gangadwara, the place where nakhala, which is the village still called
the Ganges descends to the plains — or Kankhal, near Haridwar (Megha Duta,

63

MCW nimvo TO

flWfTOUiided by th^ siogera and nymphs of heaven, and by numerous
sages,, b^ealb the diade clustering trees and climbing plants ; and all
of them, whether dwdilerB on earth, in air, or in the regions above the
^ies, approached the patriarch with outward gestures of respect. The
Adityas, Vasus, Rudras, Maruts, all entitled to partake of the oblations,
together with Jishhu, were present. The four classes of Pitris, Ushmap4s,
Somap^s, Ajyap&s, and Dhiimap&s, or those who feed upon the flame,
the acid juice, the butter, or the smoke of ofierings, the Aswins and the
progenitors, came along with Brahm4. Creatures of every class, born
from the womb, the egg, from vapour, or vegetation, came upon their
invocation ; as did all the gods, with their brides, who in their resplen-
dent vehicles blazed like so many fires. Beholding them thus assembled,
the sage Dadhicha was filled with indignation, and observed, ‘ The man
who worships what ought not to be worshipped, or pays not reverence
where veneration is due, is guilty, most assuredly, of heinous sin.’ Then
addressing Daksha, he said to him, ‘ Why do you not ofier homage to
the god who is the lord of life (Pa^ubhartri) ?’ Daksha spake ; ‘ I have
already many Rudras present, armed with tridents, wearing braided
hair, and existing in eleven forms: I recognise no other MahMeva.’
Dadhicha spake ; ‘ The invocation that is not addressed to fsa, is, for all,
but a solitary (and imperfect) summons. Inasmuch as I behold no other
divinity who is superior to Sankara, this sacrifice of Daksha will not be
completed.’ Daksha spake ; ‘ I offer, in a golden cup, this entire obla-
tion, which has been consecrated by many prayers, as an offering ever
due to the unequalled Vishnu, the sovereign lord of all

p. 59). It rather inaccurately, however,
describes this as upon Hansa peak, a point
of the Himalaya : •

** The Kiirma P. gives also this discus-
sion between Dadhicha and Daksha, and
their dialogue contains some curious mat-
ter. Daksha, for instance, states that no
portion of a sacrifice is ever allotted to S'iva,
and no prayers are directed to be addressed
to him, or to his bride :

WTt I Dadhicha apparently evades the
objection, and claims a share for Rudra,
consisting of the triad of gods, as one with
the sun, who is undoubtedly hymned by
the several ministering priests of the Ve-
das :

^ I Daksha replies,

that the twelve Xdityas receive special ob-
lations; that they are all the suns; and

virtuous

-;«*■■
■>fe. ■

** Ik tite

serving the di^i^ins divinities^

living hdttgg* fuadi said — ^Um4 spake— ^‘^i^^iither, nh lord, have tins
preceded hy Indra, this day depart^? Tell me truly, oh thou vsi»s
knowest all truth, for a great doubt perplexes me.’ Mahe4wara spake ;
* lUttstiious goddess, the excellent patriarch Daksha celebrates the sacri-
fice of a horse, and thither the gods repair.’ Devi spake ; ‘ Why thma,
most mighty god, dost thou also not proceed to this solemnity? by what
hinderance is thy progress thither impeded V Mahe^wara spake ; ‘ This
is the contrivance, mighty queen, of all the gods, that in all sacrifices no
portion should be assigned to me. In consequence of an arrangement
formerly devised, the gods allow me, of right, no participation of sacri-
cial offerings.’ Devi spake ; ‘ The lord god lives in all bodily forms, and
his might is eminent through his superior faculties ; he is unsurpassable,
he is unapproachable, in splendour and glory and power. That such as
he should be excluded from his share of oblations, fills me with deep
sorrow, and a trembling, oh sinless, seizes upon my frame. Shall I now
practise bounty, restraint, or penance, so that my lord, who is inconceiv-
able, may obtain a share, a half or a third portion, of the sacrifice^?’

that he knows of no other. The Munis,
who overhear the dispute, concur in his
sentiments :

ftrw: ftroir i

^ im yilgWlilftnr: n These notions seem
to have been exchanged for others in the
days of the Padma P. and Bhagavata, as they
place Daksha’s neglect of S^iva to the latter’s
filthy practices, his going naked, smearing
himself with ashes, carrying a skull, and
beha^dng as if he were drunk or crazed :
alluding, no doubt, to the practices of S'aiva
mendicants, who seem to have abounded
in the days of S'ankara Ach&rya, and since.
There is no discussion in the Bhagavata,
but Rudra is described as present at a
former assembly, when his father-in-law

censured him before the guests, and in
consequence he departed in a rage. His
follower Nandi curses the company, and
Bhrigu retorts in language descriptive of
the Vamdch^iris, or left hand worshippers
of S'iva. May all those,” he says, who
adopt the worship of Bhava (S^iva), all
those who foUow the practices of his wor-
shippers, become heretics, and oppugners
of holy doctrines ; may they neglect the
observances of purification; may they be
of infirm intellects, wearing clotted hair,
and ornamenting themselves with ashes
and bones ; and may they enter the S^aiva
initiation, in which spirituous liquor is the
libation.^’

4 This simple account of Sati’s share in
the transaction is considerably modified in

,^g pleaMdi;aiia<0
^ Sl^dfiOT'^waisted quoezi of tho
fO&; IsMimeeii not ^e p«rp<nt of what diou say«st; but I know

it, oh thou with large for ^ holy declare all things by meditation.
By thy perplexity this day are all the gods, with Mahendra and all the
three wwlds, utterly confounded. In my sacrifice, those who worship
me, repeat my praises, and chant the Rathantara song of the S&ma
veda ; my priests worship me in the sacrifice of true wisdom, where no
officiating Brahman is needed ; and in this they ofier me my portion.’
Devi spake ; ‘ The lord is the root of all, and assuredly, in every assem-
blage of the female world, praises or hides himself at will.’ Mah&deva
spake; * Queen of the gods, I praise not myself: approach, and behold
whom I shall create for the purpose of claiming my share of the rite.’

“ Having thus spoken to his beloved spouse, the mighty Mahe^wara
created from his mouth a being like the fire of fate ; a divine being, with
a thousand heads, a thousand eyes, a thousand feet ; wielding a thousand
clubs, a thousand shafts; holding the shell, the discus, the mace, and
bearing a blazing bow and battle-axe ; fierce and terrific, shining with
dreadful splendour, and decorated with the crescent moon ; clothed in a
tiger’s skin, dripping with blood ; having a capacious stomach, and a vast
mouth, armed with formidable tusks : his ears were erect, his lips were
pendulous, his tongue was lightning ; his hand brandished the thunder-

other accounts. In the Kurma, the quarrel
begins with Daksha the patriarch’s being,
as he thinks, treated by his son-in-law
with less respect than is his due. Upon
his daughter Sad’s subsequently visiting
him, he abuses her husband, and turns
her out of his house. She in spite de-
stroys herself: IWMMIWWI I Siva,

hearing of this, comes to Daksha, and
curses him to be bom as a Kshetriya, the
son of the Prachetasas, and to beget a son
on his own daughter : wwif ^HTUt

I It is in this subsequent
birdi that the sacrifice occurs. The Linga

and Matsya allude to the dispute between
Daksha and Sad, and to the latter’s put-
ting an end to herself by Yoga:

^ ^ UT '5!T; I The Padma, Bha-

gavata, and Sk^da in the Kasi Khanda,
relate the dispute between father and
daughter in a like manner, and in more
detail. The first refers the death of Sad,
however, to a prior period ; and that and
the Bhdgavata both ascribe it to Yoga:
mft wm imWTO < The K4si

Khanda, with an improvement indicative
of a later age, makes Sad throw herself
into the fire prepared for the solemnity.

s

66

VIRABHADRA SENT TO SPOIL DAKSHA’s SACRIFICE.

bolt ; flames streamed from his hair ; a necklace of pearls wound round
his neck ; a garland of flame descended on his breast : radiant with
lustre, he looked like the final fire that consumes the world. Four
tremendous tusks projected from a mouth which extended from ear to
ear: he was of vast bulk, vast strength, a mighty male and lord, the
destroyer of the universe, and like a large fig-tree in circumference;
shining like a hundred moons at once ; fierce as the fire of love ; having
four heads, sharp white teeth, and of mighty fierceness, vigour, activity,
and courage ; glowing with the blaze of a thousand fiery suns at the end
of the world ; like a thousand undimmed moons : in bulk like Himddri,
Kail4sa, or Meru, or Mandara, with all its gleaming herbs ; bright as the
sun of destruction at the end of ages ; of irresistible prowess, and beau-
tiful aspect; irascible, with lowering eyes, and a countenance burning
like fire; clothed in the hide of the elephant and lion, and girt round
with snakes ; wearing a turban on his head, a moon on his brow ; some-
times savage, sometimes mild ; having a chaplet of many flowers on his
head, anointed with various unguents, and adorned with different orna-
ments and many sorts of jewels; wearing a garland of heavenly Karnik^ra
flewers, and rolling his eyes with rage. Sometimes he danced; some-
times he laughed aloud ; sometimes he stood wrapt in meditation ; some-
times he trampled upon the earth; sometimes he sang; sometimes he
wept repeatedly ; and he was endowed with the faculties of wisdom,
dispassion, power, penance, truth, endurance, fortitude, dominion, and
self-knowledge.

“ This being, then, knelt down upon the ground, and raising his hands
respectfully to his head, said to Mahddeva, ‘ Sovereign of the gods, com-
mand what it is that I must do for thee.’ To which Mahe^wara replied,
‘ Spoil the sacrifice of Daksha.’ Then the mighty Virabhadra, having
heard the pleasure of his lord, bowed down his head to the feet of
Praj4pati; and starting like a lion loosed from bonds, despoiled the
sacrifice of Daksha, knowing that he had been created by the displea-
sure of Devi. She too in her wrath, as the fearful goddess Rudrakdli,
accompanied him, with all her train, to witness his deeds. Virabhadra
the fierce, abiding in the region of ghosts, is the minister of the anger of

HE AND HIS TRAIN BREAK IN UPON THE RITE. 67

Devi. And he then created, from the pores of his skin, powerful demi-
gods, the mighty attendants upon Rudra, of equal valour and strength,
who started by hundreds and thousands into existence. Then a loud
and confused clamour filled all the expanse of ether, and inspired the
denizens of heaven with dread. The mountains tottered, and earth
shook ; the winds roared, and the depths of the sea were disturbed ; the
fires lost their radiance, and the sun grew pale ; the planets of the
firmament shone not, neither did the stars give light ; the Rishis ceased
their hymns, and gods and demons were mute; and thick darkness
eclipsed the chariots of the skies

“ Then from the gloom emerged fearful and numerous forms, shouting
the cry of battle ; who instantly broke or overturned the sacrificial
columns, trampled upon the altars, and danced amidst the oblations.
Running wildly hither and thither, with the speed of wind, they tossed
about the implements and vessels of sacrifice, which looked like stars
precipitated from the heavens. The piles of food and beverage for the
gods, which had been heaped up like mountains ; the rivers of milk ; the
banks of curds and butter; the sands of honey and butter-milk and
sugar ; the mounds of condiments and spices of every flavour ; the undu-
lating knolls of flesh and other viands ; the celestial liquors, pastes, and
confections, which had been prepared ; these the spirits of wrath devoured
or defiled or scattered abroad. Then falling upon the host of the gods,
these vast and resistless Rudras beat or terrified them, mocked and
insulted the nymphs and goddesses, and quickly put an end to the
rite, although defended by all the gods ; being the ministers of Rudra's
wrath, and similar to himself®. Some then made a hideous clamour,
whilst others fearfully shouted, when Yajna was decapitated. For the

* The description of Virabhadra and his cut off ; Mitra or Bhaga has his eyes pulled
followers is given in other Puranas in the out; Pushd has his teeth knocked down
same strain, but with less detail. his throat; Chandra is pummelled; Vahni’s

6 Their exploits, and those of Virabhadra, hands are cut off ; Bhrigu loses his beard ;
are more particularly specified elsewhere, the Brahmans are pelted with stones ; the
especially in the Linga, Kurma, and Bhaga- Prajapatis are beaten ; and the gods and
vata Purdrias. Indra is knocked down and demigods are run through with swords or
trampled on ; Yama has his staff broken ; stuck with arrows.

Saraswati and the Matris have their noses

98

DAKSHA AND THE OODS HUMBLE THEMSELVES BEFORE HIM.

divine Yajna, the lord of sacrifice, then began to fly up to heaven, in the
shape of a deer; and Yirabhadra, of immeasurable spirit, apprehending
his power, cut off his vast head, after he had mounted into the sky ^
Daksha the patriarch, his sacrifice being destroyed, overcome with terror,
and utterly broken in spirit, fell then upon the ground, where his head
was spurned by the feet of the cruel Virabhadra®. The thirty scores of
sacred divinities were all presently bound, with a band of fire, by their
lion-like foe ; and they all then addressed him, crying, ‘ Oh Rudra, have
mercy upon thy servants: oh lord, dismiss thine anger.’ Thus spake
Brahm4 and the other gods, and the patriarch Daksha ; and raising their
hands, they said, ‘Declare, mighty being, who thou art.’ Virabhadra
said, ‘ I am not a god, nor an Aditya ; nor am I come hither for enjoy-
ment, nor curious to behold the chiefs of the divinities : know that 1
am come to destroy the sacrifice of Daksha, and that I am called
Virabhadra, the issue of the wrath of Rudra. Bhadrak41i also, who has
sprung from the anger of Devi, is sent here by the god of gods to destroy
this rite. Take refuge, king of kings, with him who is the lord of Um4 ;
for better is the anger of Rudra than the blessings of other gods.’

7 This is also mentioned in the Linga
and in the Hari Vansa; and the latter
thus accounts for the origin of the con-
stellation Mrlgasiras ; Yajna, with the head
of a deer, being elevated to the planetary
region, by Brahma,

® As he prays to S'iva presently, it could
not well be meant here that Daksha was
decapitated, although that is the story in
other places. The Linga and Bhagavata
both state that Virabhadra cut off Daksha’s
head, and threw it into the fire. After
the fray therefore, when S'iva restored the
dead to life, and the mutilated to their
limbs, Daksha^s head was not forthcom-
ing: it was therefore replaced by the head
of a goat, or, according to the Kasi Khanda,
that of a ram. No notice is taken in
our text of the conflict elsewhere described

between Virabhadra and Vishnu. In the
Linga, the latter is beheaded, and his head
is blow n by the wind into the fire. The
Kurma, though a S'oiva Parana, is less
irreverent towards Vishnu, and after de-
scribing a contest in w^hich both parties
occasionally prevail, makes Brahma inter-
pose, and separate the combatants. The
Kasi Khanda of the Skanda P. describes
Vishnu as defeated, and at the mercy of
Virabhadra, who is prohibited by a voice
from heaven from destroying his antago-
nist: whilst in the Hari Vansa, Vishnu
compels S'iva to fly, after taking him by
the throat and nearly strangling him. The
blackness of Shiva’s neck arose from this
throttling, and not, as elsewhere described,
from his drinking the poison produced at
the churning of the ocean.

DAK8HA PROPITIATES ^IVA.

69

“ Having heard the words of Virabhadra, the righteous Daksha pro-
pitiated the mighty god, the holder of the trideoit, Mahe^wara. The
hearth of sacrifice, deserted by the Brahmans, had been consumed;
Yajna had been metamorphosed to an antelope; the fires of Rudra’s
wrath had been kindled ; the attendants, wounded by the tridents of the
servants of the god, were groaning with pain ; the pieces of the uprooted
sacrificial posts were scattered here and there ; and the fragments of the
meat-offerings were carried off by flights of hungry vultures, and herds
of howling jackals. Suppressing his vital airs, and taking up a posture
of meditation, the many-sighted victor of his foes, Daksha fixed his
eyes every where upon his thoughts. Then the god of gods appeared
from the altar, resplendent as a thousand suns, and smiled upon him,
and said, ‘ Daksha, thy sacrifice has been destroyed through sacred
knowledge: 1 am well pleased with thee:' and then he smiled again,
and said, ‘ What shall I do for thee ; declare, together with the preceptor
of the gods.’

“Then Daksha, frightened, alarmed, and agitated, his eyes suffused
with tears, raised his hands reverentially to his brow, and said, ‘ If, lord,
thou art pleased ; if 1 have found favour in thy sight ; if I am to be the
object of thy benevolence ; if thou wilt confer upon me a boon, this is
the blessing 1 solicit, that all these provisions for the solemn sacrifice,
which have been collected with much trouble and during a long time,
and which have now been eaten, drunk, devoured, burnt, broken, scat-
tered abroad, may not have been prepared in vain.’ ‘ So let it be,’
replied Hara, the subduer of Indra. And thereupon Daksha knelt down
upon the earth, and praised gratefully the author of righteousness, the
three-eyed god Mahfideva, repeating the eight thousand names of the
deity whose emblem is a bull.”

CHAP. IX.

Legend of Lakshmi. Durvasas gives a garland to Indra ; he treats it disrespectfully,
and is cursed by the Muni. The power of the gods impaired : they are oppressed
by the Dknavas, and have recourse to Vishnu. The churning of the ocean. Praises
ofS^ri.

PaRASARA. — But with respect to the question thou hast asked me,

f

Maitreya, relating to the history of Sri, hear from me the tale as it was
told to me by Marichi.

Durvasas, a portion of Sankara (Siva)S w'as wandering over the earth ;
when he beheld, in the hands of a nymph of air^, a garland of flowers
culled from the trees of heaven, the fragrant odour of which spread
throughout the forest, and enraptured all who dwelt beneath its shade.
The sage, who was then possessed by religious phrensy^ when he beheld
that garland, demanded it of the graceful and full-eyed nymph, who,
bowing to him reverentially, immediately presented it to him. He, as

one frantic, placed the chaplet upon his brow, and thus decorated resumed

/

his path ; when he beheld (Indra) the husband of Sachi, the ruler of the
three worlds, approach, seated on his infuriated elephant Airdvata, and
attended by the gods. The phrensied sage, taking from his head the
garland of flowers, amidst which the bees collected ambrosia, threw it to
the king of the gods, who caught it, and suspended it on the brow of
Airdvata, where it shone like the river Jahnavi, glittering on the dark
summit of the mountain Kail^sa. The elephant, whose eyes were dim
with inebriety, and attracted by the smell, took hold of the garland with
his trunk, and cast it on the earth. That chief of sages, Durvasas, was

* Durvdsas was the son of Atri by Ana- garland was given to the nymph by Devi,
suya, and was an incarnation of a portion ® He observed the Vrata, or vow of in-
of S^iva. sanity ; l equivalent to the ec-

A Vidyadhari. These beings, male and stasies of some religious fanatics. * In this
female, are spirits of an inferior order, state,’ says the commentator, ‘ even wninta
tenanting the middle regions of the at- are devils HWlwiH; fl||nWT
mosphere. According to the Vdyu, the I

THE SAGE DVHVA8AS CUB8ES INDRA.

71

highly incensed at this disrespectful treatment of his gift, and thus
angrily addressed the sovereign of the immortaliNt Inflated with the
intoxication of power, Vdsava, vile of spirit, thou art an idiot not to
respect the garland 1 presented to thee, which was the dwelling of For-
tune (Sri). Thou hast not acknowledged it as a largess ; thou hast not
bowed thyself before me ; thou hast not placed the wreath upon thy
head, with thy countenance expanding with delight. Now, fool, for that
thou hast not infinitely prized the garland that I gave thee, thy sove-
reignty over the three worlds shall be subverted. Thou confoundest
me, ^akra, with other Brahmans, and hence 1 have suffered disrespect
from thy arrogance : but in like manner as thou hast cast the garland
I gave thee down on the ground, so shall thy dominion over the uni-
verse be whelmed in ruin. Thou hast offended one whose wrath is
dreaded by all created things, king of the gods, even me, by thine
excessive pride.”

Descending hastily from his elephant, Mahendra endeavoured to
appease the sinless Durvdsas: but to the excuses and prostrations of
the thousand-eyed, the Muni answered, “ I am not of a compassionate
heart, nor is forgiveness congenial to my nature. Other Munis may
relent; but know me, Sakra, to be Durvdsas. Thou hast in vain been
rendered insolent by Gautama and others ; for know me, Indra, to be
Durv^as, whose nature is a stranger to remorse. Thou hast been flat-
tered by Vasish'tha and other tender-hearted saints, whose loud praises
have made thee so arrogant, that thou hast insulted me. But who is
there in the universe that can behold my countenance, dark with frowns,
and surrounded by my blazing hair, and not tremble? What need of
words? I will not forgive, whatever semblance of humility thou mayest
assume.”

Having thus spoken, the Brahman went his way; and the king of
the gods, remounting his elephant, returned to his capital Amardvati.
Thenceforward, Maitreya, the three worlds and Sakra lost their vigour, and
all vegetable products, plants, and herbs were withered and died ; sacri-
fices were no longer offered ; devout exercises no longer practised ; men
were no more addicted to charity, or any moral or religious obligation ;

72

THE GODS OVERPOWERED BY THE DEMONS :

all beings became devoid of steadiness^; tdl the faculties of sense were
obstructed by cupidity; and men’s desires were excited by frivolous
objects. Where there is energy, there is prosperity ; and upon prosperity
energy depends. How can those abandoned by prosperity be possessed
of energy ; and without energy, where is excellence ? Without excellence
there can be no vigour nor heroism amongst men : he who has neither
courage nor strength, will be spurned by all : and he who is universally
treated with disgrace, must suffer abasement of his intellectual faculties.

The three regions being thus wholly divested of prosperity, and de-
prived of energy, the Ddnavas and sons of Diti, the enemies of the gods,
who were incapable of steadiness, and agitated by ambition, put forth
their strength against the gods. They engaged in war with the feeble
and unfortunate divinities; and Indra and the rest, being overcome in
fight, fled for refuge to Brahmd, preceded by the god of flame (Hutd-
4ana). When the great father of the universe had heard all that had
come to pass, he said to the deities, “ Repair for protection to the god of
high and low ; the tamer of the demons ; the causeless cause of creation,
preservation, and destruction; the progenitor of the progenitors; the
immortal, unconquerable Vishnu ; the cause of matter and spirit, of his
unengendered products ; the remover of the grief of all who humble them-
selves before him: he will give you aid.” Having thus spoken to the
deities, Brahmd proceeded along with them to the northern shore of the
sea of milk; and with reverential words thus prayed to the supreme
Hari : —

“ We glorify him who is all things ; the lord supreme over all ; unborn,
imperishable; the protector of the mighty ones of creation; the unper-
ceived, indivisible Ndrdyafia ; the smallest of the smallest, the largest of
the largest, of the elements ; in whom are all things, from whom are all
things ; who was before existence ; the god who is all beings ; who is the
end of ultimate objects; who is beyond final spirit, and is one with
supreme soul ; who is contemplated as the cause of final liberation by

* They became (ftn Uifn), Nih-satwa; and Satwa is explained throughout by
Dhairyya (^), ^steadiness/ 'fortitude.’

THEY HAVE KECOUEHE TO VUHNU.

73

sages; anxious to be free ; in whom are not the qualities of goodness,

foulness, or darkness, that belong to undeveloped nature. May that

purest of all pure spirits this day be propitious to us. May that Hari be

propitious to us, whose inherent might is not an object of the progressive

chain of moments or of days, that make up time. May he who is called

the supreme god, who is not in need of assistance, Hari, the soul of all

embodied substance, be favourable unto us. May that Hari, who is both

cause and effect ; who is the cause of cause, the effect of effect ; he who

is the effect of successive effect ; who is the effect of the effect of the

effect himself; the product of the effect of the effect of the effect, or

elemental substance ; to him I bow The cause of the cause ; the cause

of the cause of the cause ; the cause of them all ; to him I bow. To him

who is the enjoyer and thing to be enjoyed ; the creator and thing to be

created ; who is the agent and the effect ; to that supreme being 1 bow.

The infinite nature of Vishhu is pure, intelligent, perpetual, unborn,

undecayable, inexhaustible, inscrutable, immutable; it is neither gross

nor subtile, nor capable of being defined : to that ever holy nature of

Vishfiu I bow. To him whose faculty to create the universe abides in

but a part of but the ten-millionth part of him ; to him who is one with

the inexhaustible supreme spirit, I bow : and to the glorious nature of

0

the supreme Yishfiu, which nor gods, nor sages, nor I, nor Sankara

apprehend ; that nature which the Yogis, after incessant effort, effacing

both moral merit and demerit, behold to be contemplated in the mystical

monosyllable Om : the supreme glory of Vishnu, who is the first of all ;

of whom, one only god, the triple energy is the same with Brahm4,
/

Vishfiu, and Siva : oh lord of all, great soul of all, asylum of all, unde-
cayable, have pity upon thy servants ; oh Vishnu, be manifest unto us.”

The first effect of primary cause is ascending scale, Brahma is the cause of
nature, or Prakriti: the effect of the ef- mortal life; the cause of Brahma is the egg,
feet, or of Prakriti, is Mahat : effect in the or aggregate elementary matter : its cause
third degree is Ahank^ : in the fourth, is, therefore, elementary matter ; the cause
or the effect of the effect (Ahankara) of of which is subtile or rudimental matter,
the effect (Mahat) of the effect (Prakriti), which originates from Ahankdra, and so on.
is elementary substance, or Bhuta. Vishnu Vishnu is also each and all of these,
is each and all. So in the succeeding

74

VISHNU APPEARS TO THE OODS:

Par^^ra continued. — The gods, having heard this prayer uttered by
Brahmd, bowed down, and cried, “ Be favourable to us ; be present to
our sight : we bow down to that glorious nature which the mighty
Brahmd does not know ; that which is thy nature, oh imperishable, in
whom the universe abides.” Then the gods having ended, Vrihaspati
and the divine Rishis thus prayed : “ We bow down to the being entitled
to adoration ; who is the first object of sacrifice ; who was before the first
of things ; the creator of the creator of the world ; the undefinable : oh
lord of all that has been or is to be ; imperishable type of sacrifice ; have
pity upon thy worshippers ; appear to them, prostrate before thee. Here
is Brahmd ; here is Trilochana (the three-eyed Siva), with the Rudras ;
Pushd (the sun), with the Adityas ; and Fire, with all the mighty lumina-
ries : here are the sons of Aswini (the two Aswini Kumdras), the Vasus
and all the winds, the Sadhyas, the Viswadevas, and Indra the king of
the gods ; all of whom bow lowly before thee : all the tribes of the im-
mortals, vanquished by the demon host, have fled to thee for succour.”

Thus prayed to, the supreme deity, the mighty holder of the conch
and discus, shewed himself to them : and beholding the lord of gods,
bearing a shell, a discus, and a mace, the assemblage of primeval form,
and radiant with embodied light, Pit4mah& and the other deities, their
eyes moistened with rapture, first paid him homage, and then thus ad-
dressed him : “ Repeated salutation to thee, who art indefinable : thou art
Brahm^ ; thou art the wielder of the Pinaka bow (6iva) ; thou art Indra ;
thou art fire, air, the god of waters, the sun, the king of death (Yama),
the Vasus, the Maruts (the winds), the Sddhyas, and Viswadevas. This
assembly of divinities, that now has come before thee, thou art ; for, the
creator of the world, thou art every where. Thou art the sacrifice, the
prayer of oblation, the mystic syllable Om, the sovereign of all creatures :
thou art all that is to be known, or to be unknown : oh universal soul,
the whole world consists of thee. We, discomfited by the Daityas, have
fled to thee, oh Vishnu, for refuge. Spirit of all, have compassion upon
us ; defend us with thy mighty power. There will be afiliction, desire,
trouble, and grief, until thy protection is obtained: but thou art the
remover of all sins. Do thou then, oh pure of spirit, shew favour unto

DIRECTS THEM TO CHURN THE OCEAN.

75

U8, wlio have fled to thee : oh lord of all, protect us with thy great power,
in union with the goddess who is thy strength ®.” Hari, the creator of the
universe, being thus prayed to by the prostrate divinities, smiled, and
thus spake: “With renovated energy, oh gods, I will restore your
strength. Do you act as I enjoin. Let all the gods, associated with the
Asuras, cast all sorts of medicinal herbs into the sea of milk ; and then
taking the mountain Mandara for the churning-stick, the serpent V&suki
for the rope, chum the ocean together for ambrosia ; depending upon my
aid. To secure the assistance of the Daityas, you must be at peace with
them, and engage to give them an equal portion of the frait of your
associated toil ; promising them, that by drinking the Amrita that shall
be produced from the agitated ocean, they shall become mighty and
immortal. I will take care that the enemies of the gods shall not partake
of the precious draught; that they shall share in the labour alone.”

Being thus instructed by the god of gods, the divinities entered into
alliance with the demons, and they jointly undertook the acquirement of
the beverage of immortality. They collected various kinds of medicinal
herbs, and cast them into the sea of milk, the waters of which were
radiant as the thin and shining clouds of autumn. They then took the
mountain Mandara for the stafl'; the serpent Ydsuki for the cord ; and
commenced to churn the ocean for the Amrita. The assembled gods were
stationed by Krishha at the tail of the serpent ; the Daityas and Ddnavas
at its head and neck. Scorched by the flames emitted from his inflated
hood, the demons were shorn of their glory; whilst the clouds driven
towards his tail by the breath of his mouth, refreshed the gods with
revivifying showers. In the midst of the milky sea, Hari himself, in the
form of a tortoise, served as a pivot for the mountain, as it was whirled
around. The holder of the mace and discus was present in other forms
amongst the gods and demons, and assisted to drag the monarch of the
serpent race : and in another vast body he sat upon the summit of the
mountain. With one portion of his energy, unseen by gods or demons,
he sustained the serpent king ; and with another, infused vigour into the
gods.

With thy S^akti, or the goddess or Lakshmi.

76

THE OCEAN CHURNED : ITS PRODUCTS.

From the ocean, thus churned by the gods and Ddnavas, first uprose
the cow Surabhi, the fountain of milk and curds, worshipped by the
divinities, and beheld by them and their associates with minds disturbed,
and eyes glistening with delight. Then, as the holy Siddhas in the sky
wondered what this could be, appeared the goddess V^runi (the deity of
wine), her eyes rolling with intoxication. Next, from the whirlpool of
the deep, sprang the celestial Pdrijdta tree, the delight of the nymphs of
heaven, perfuming the world with its blossoms. The troop of Apsarasas,
the nymphs of heaven, were then produced, of surprising loveliness,
endowed with beauty and with taste. The cool-rayed moon next rose,
and was seized by Mahddeva : and then poison was engendered from the
sea, of which the snake gods (N%as) took possession. Dhanwantari,
robed in white, and bearing in his hand the cup of Amrita, next came
forth : beholding which, the sons of Diti and of Danu, as well as the
Munis, were filled with satisfaction and delight. Then, seated on a
full-blown lotus, and holding a water-lily in her hand, the goddess Sri,
radiant with beauty, rose from the waves. The great sages, enraptured,
hymned her with the song dedicated to her praise^. Viswavasu and
other heavenly quiristers sang, and Ghritachi and other celestial nymphs
danced before her. Gangd and other holy streams attended for her
ablutions ; and the elephants of the skies, taking up their pure waters in
vases of gold, poured them over the goddess, the queen of the universal
world. The sea of milk in person presented her with a wreath of never-
fading flowers ; and the artist of the gods (Viswakermd) decorated her
person with heavenly ornaments. Thus bathed, attired, and adorned, the
goddess, in the view of the celestials, cast herself upon the breast of Hari;
and there reclining, turned her eyes upon the deities, who were inspired
with rapture by her gaze. Not so the Daityas, who, with Viprachitti at
their head, were filled with indignation, as Vishfiu turned away from
them, and they were abandoned by the goddess of prosperity (Lakshmi.)

The powerful and indignant Daityas then forcibly seized the Amrita-
cup, that was in the hand of Dhanwantari: but Vishhu, assuming a
female form, fascinated and deluded them ; and recovering the Amrita

^ Or with the Sukta, or hymn of the Vedas, commencing, “ Hiranya verniun,” &c.

DEFEAT OF THE DAITYAS.

77

from them, delivered it to the gods. I^akra and the other deities quaffed
the ambrosia. The incensed demons, grasping their weapons, fell upon
them ; but the gods, into whom ^e ambrosial draught had infused new
vigour, defeated and put their host to flight, and they fled through the
regions of space, and plunged into the subterraneous realms of P&t^a.
The gods thereat greatly rejoiced, did homage to the holder of the discus
and mace, and resumed their reign in heaven. The sun shone with
renovated splendour, and again discharged his appointed task ; and the
celestial luminaries again circled, oh best of Munis, in their respective
orbits. Fire once more blazed aloft, beautiful in splendour; and the
minds of all beings were animated by devotion. The three worlds again
were rendered happy by prosperity ; and Indra, the chief of the gods,
was restored to power®. Seated upon his throne, and once more in

8 The churning of the ocean does not
occur in several of the Purdnas, and is but
cursorily alluded to in the S'iva, Linga,
and Kurma Purdrias. The V4yu and
Padma have much the same narrative as
that of our text; and so have the Agni
and Bhagavata, except that they refer only
briefly to the anger of Durvfisas, without
narrating the circumstances ; indicating
their being posterior, therefore, to the ori-
ginal tale. The part, however, assigned to
Durvasas appears to be an embellishment
added to the original, for no mention of
him occurs in the Matsya P. nor even in
the Hari Yansa, neither does it occur in
what may be considered the oldest extant
versions of the story, those of the Rama-
yana and Mahabhdrata : both these ascribe
the occurrence to the desire of the gods
and Daityas to become immortal. The
Matsya assigns a similar motive to the
gods, instigated by observing that the
Daityas slain by them in battle were re-
stored to life by S^ukra with the Sanjivini,
or herb of immortality, which he had dis-

covered. The account in the Hari Vansa
is brief and obscure, and is explained by
the commentator as an allegory, in which
the churning of the ocean typifies ascetic
penance, and the ambrosia is final libera-
tion : but this is mere mystification. The
legend of the Ramayana is translated, vol.
I. p. 410. of the Serampore edition; and
that of the Mahabhwrata by Sir C. Wil-
kins, in the notes to his translation of the
Bhagavata Gita. See also the original text,
Cal. ed. p. 40. It has been presented to
general readers in a more attractive form
by my iriend H. M. Parker, in his Draught
of Immortality, printed with other poems,
Lond. 1827. The Matsya P. has many of
the stanzas of the Mahabh^ta interspersed
mih others. There is some variety in the
order and number of articles produced from
the ocean. As I have observed elsewhere
(Hindu Theatre, I. 59. Lond. ed.), the
popular enumeration is fourteen ; but the
R&mayana specifies but nine; the Maha-
bhdrata, nine ; the Bhigavata, ten ; the
Padma, nine; the Vayu, twelve; the

78

INDRA PRAISES Iri :

heaven, exercising sovereignty over the gods, ^akra thus eulogized the
goddess who bears a lotus in her hand : —

“ I bow down to Sri, the mother of all beings, seated on her lotus
throne, with eyes like full-blown lotuses, reclining on the breast of Vishhu.
Thou art Siddhi (superhuman power): thou art Swadh& and Swdhd:
thou art ambrosia (Sudh^i), the purifier of the universe : thou art evening,
night, and dawn : thoju art power, faith, intellect : thou art the goddess of
letters (Saraswati). Thou, beautiful goddess, art knowledge of devotion.

Matsya, perhaps^ gives the whole number.
Those in which most agree, are, i. the Ha-
l&hala or Kalakuta poison, swallowed by
S'iva : a. Varuni or Sura, the goddess of
i^ine, who being taken by the gods, and
rejected by the Daityas, the former were
termed Suras, and the latter Asuras : 3. the
horse Uchchais'sravas, taken by Indra: 4.
Kaustubha, the jewel worn by Vishnu:
3. the moon : 6. Dhanwantari, with the
Amrita in his Kamandalu, or vase; and
these two articles are in the Vayu consi-
dered as distinct products : 7. the goddess
Padma or S^ri: 8. the Apsarasas, or nymphs
of heaven: 9. Surabhi, or the cow of plenty:
10. the Parijata tree, or tree of heaven :
j I . Airavata, the elephant taken by Indra.
The Matsya adds, 1 2. the umbrella taken
by Varuna : 13. the earrings taken by
Indra, and given to Aditi : and ajiparently
another horse, the white horse of the sun :
or the number may be completed by count-
ing the Amrita separately from Dhanwan-
tari. The number is made up in the po-
pular lists by adding the bow and the
conch of Vishnu ; but there does not seem
to be any good authority for this, and the
addition is a sectarial one: so is that of
the Tulasi tree, a plant sacred to Krishna,
which is one of the twelve specified by
the Vayu P. The Uttara Khanda of the

Padma P. has a peculiar enumeration, or.
Poison; Jyeshfha or Alakshmi, the god-
dess of misfortune, the elder bom to for-
tune ; the goddess of \vine ; Nidrd, or
sloth ; the Apsarasas ; the elephant of
Indra ; Lakshmi ; the moon ; and the Tu-
lasi plant. The reference to Mohini, the
female form assumed by Vishnu, is very
brief in our text ; and no notice is taken
of the story told in the Mahfibhirata and
some of the Puranas, of the Daitya Rahu^s
insinuating himself amongst the gods, and
obtaining a portion of the Amrita : being
beheaded for this by Vishnu, the head
became immortal, in consequence of the
Amrita having reached the throat, and was
transferred as a constellation to the skies ;
and as the sun and moon detected his pre-
sence amongst the gods, Rahu pursues
them with implacable hatred, and his ef-
forts to seize them are the causes of
eclipses ; Rahu typifying the ascending
and descending nodes. This seems to be
the simplest and oldest form of the legend.
The equal immortality of the body, under
the name Ketu, and his being the cause
of meteorical phenomena, seems to have
been an after -thought. In the Padma
and Bhagavata, Rahu and Ketu are the
sons of Sinhika, the wife of the Danava
Viprachitti.

AND SOLICITS HEB CONSTANT PRESENCE.

79

great knowledge, mystic knowledge, and spiritual knowledge**; which
confers eternal liberation. Thou art the science of reasoning, the three
Vedas, the arts and sciences thou art moral and political science.
The world is peopled by thee with pleasing or displeasing forms. Who
else than thou, oh goddess, is seated on that person of the god of gods,
the wielder of the mace, which is made up of sacrifice, and contemplated
by holy ascetics? Abandoned by thee, the three worlds were on the
brink of ruin; but they have been reanimated by thee. From thy
propitious gaze, oh mighty goddess, men obtain wives, children, dwell-
ings, friends, harvests, wealth. Health and strength, power, victory,
happiness, are easy of attainment to those upon whom thou smilest.
Thou art the mother of all beings, as the god of gods, Hari, is their
father ; and this world, whether animate or inanimate, is pervaded by
thee and Vishnu. Oh thou who purifiest all things, forsake not our
treasures, our granaries, our dwellings, our dependants, our persons, our
wives : abandon not our children, our friends, our lineage, our jewels, oh
thou who abidest on the bosom of the god of gods. They whom thou
desertest are forsaken by truth, by purity, and goodness, by every amiable
and excellent quality; whilst the base and worthless upon whom thou
lookest favourably become immediately endowed with all excellent quali-
fications, with families, and with power. He on whom thy countenance
is turned is honourable, amiable, prosperous, wise, and of exalted birth ;
a hero of irresistible prowess : but all his merits and his advantages are
converted into worthlessness from whom, beloved of Vishfiu, mother of
the world, thou avertest thy face. The tongues of Brahmd are unequal
to celebrate thy excellence. Be propitious to me, oh goddess, lotus-
eyed, and never forsake me more.”

Being thus praised, the gratified Sri, abiding in all creatures, and

9 The four Vidyas, or branches of know-
ledge, are said to be, Yajna vidya, know-
ledge or performance of religious rites;
Mahd vidy4, great knowledge, the worship
of the female principle, or Tdntrika wor-
ship; Guhya vidyfi, knowledge of man-

tras, mystical prayers, and incantations;
and Atma vidya, knowledge of soul, true
wisdom.

Or Vartta, explained to mean the
S'ilpa sastra, mechanics, sculpture, and ar-
chitecture ; Ayur-veda, medicine, ike.

80 BUMIVS9TATIONS OF kd AT VASlOVt TXlfBS :

heard by all beings, replied to the god of a hundred rites (^atakrnbi) ;
“lam pleasedi* monarch of die gods, by thine adoratioa. Demand fiom
me what thou desirest : I have come to fulfil thy wishes.” “ Ifi goddOss,”
replied Indra, “ thou wilt grant my prayers; if I am worthy of thy bounty;
be this my first request, that the three worlds may never again be
deprived of thy presence. My second supplication, daughter of ocean,
is, that thou wilt not forsake him who shall celebrate thy praises in the
words 1 have addressed to thee.” “ I will not abandon,” the goddess
answered, “ the three worlds again : this thy first boon is granted ; for I
am gratified by thy praises : and further, I will never turn my face away
from that mortal who morning and evening shall repeat the hymn with
which thou hast addressed me.”

/

Para^ara proceeded. — Thus, Maitreya, in former times the goddess Sri
conferred these boons upon the king of the gods, being pleased by his
adorations ; but her first birth was as the daughter of Bhrigu by Khy&ti:
it was at a subsequent period that she was produced from the sea, at the
churning of the ocean by the demons and the gods, to obtain ambrosia
For in like manner as the lord of the world, the god of gods, Jan&rddana,
descends amongst mankind (in various shapes), so does his coadjutrix
Sri. Thus when Hari was born as a dwarf, the son of Aditi, Lakshmi
appeared from a lotus (as Padrn^ or Kamal4); when he was born as
R4ma, of the race of Bhrigu (or Parasurdma), she was Dharahi ; when
he was Rdghava (Ramachandra), she was Sitd; and when he was Krishha,
she became Rukmini. In the other descents of Vishhu, she is his asso-
ciate. If he takes a celestial form, she appears as divine ; if a mortal,
she becomes a mortal too, transforming her own person agreeably to
whatever character it pleases Vishnu to put on. Whosoever hears this

" The cause of this, however, is left
unexplained. The Padma P. inserts a le-
gend to account for the temporary separa-
tion of Lakshmi from Vishnu, which ap-
pears to be peculiar to that work. Bhrigu
was lord of Lakshmipur, a city on the
Narmada, given him by Brahmk. His

daughter Lakshmi instigated her husband
to request its being conceded to her, which
offending Bhrigu, he cursed Vishnu to be
bom upon earth ten times, to be separated
from his wife, and to have no children.
The legend is an insipid modem embel-
lishment.

KbWaHB or f»KAl8IMO HER. 81

account of tibo LajbditDi, whosoever reads it, shall never lose the

goddess Fortune from his dwelling for three generations; and misfortune,
the fountain of strife, shs^l never enter into those houses in which the
hynins to l^ri are repeated.

Thus, Brahman, have I narrated to thee, in answer to thy question,
how Lakshmi, formerly the daughter of Bhrigu, sprang from the sea of
milk ; and misfortune shall never visit those amongst mankind who daily
recite the praises of Lakshmi uttered by Indra, which are the origin and
cause of all prosperity.

CHAP. X.

The descendants of the daughters of Daksha Inaarried to the ^his.

Maitreya . — Thou hast narrated to me, great Muni, all that I asked
of thee : now resume the account of the creation subsequently to Bhrigu.

Parasara. — Lakshmi, the bride of VishAu, was the daughter of Bhrigu
by KhyAti. They had also two sons, Dhdtri and VidhAtri, who married
the two daughters of the illustrious Mem, Ayati and Niryati ; and had
by them each a son, named Praha and Mrikahda. The son of the latter
was Mhrkahdeya, from whom Veda4iras was born ^ The son of Praha
was named Dyutimat, and his son was Rhjavat ; after whom, the race of
Bhrigu became infinitely multiplied.

Sambh6ti, the wife of Marichi, gave birth to Paurnamasa, whose sons
were Virajas and Sarvaga. I shall hereafter notice his other descend-
ants, when I give a more particular account of the race of Marichi

The wife of Angiras, Smriti, bore daughters named Sinivali, Kuhu,

^ The commentator interprets the text of the Daityas, who, according to the Bha-
inft ^ to refer to Prana : gavata, was the son of Vedasiras ; but the

I ‘ Vedasiras was bom the son Vayu makes him the son of Bhrigu by
of Prana.’ So the Bhagavata has Paulomi, and bom at a different period.

in^OT^^rf^TCT \ Tlie Linga, the 2 Alluding especially to Kasyapa, the

Vdyu, and Markan&eya, however, con- son of Marichi, of whose posterity a full
firm our reading of the text, making Ve- detail is subsequently given. The Bhdga-
dasiras the son of Markandeya. Prana, vata adds a daughter, Devakulyfi ; and the
or, as read in the two former, Paridu, was Vayu and Linga, four daughters, Tushfi,
married to Pun&arika, and had by her Pushri, Twisha, and Apachiti. The latter
Dyutimat, whose sons were Srijavaiia and inserts the grandsons of Paurnamasa. Vi-
Asruta or Asrutavrana. Mrikanfla (also rajas, married to Gauri, has Sudhaman, a
read Mrikandu) married Manaswini, and Lokapala, or ruler of the east quarter ; and
had Mdrkaricleya, whose son, by Murd- Parvasa (quasi Sarvaga) has, by Parvasi,
dhanyfi, was Vedas'iras : he married Pivari, Yajnavama and Kasyata, who were both
and had many children, who constituted founders of Gotras, or families. The names
the family, or Brahmanical tribe, of Bhar- of all these occur in different forms in dif-
gavas, sons of Bhrigu. The most cele- ferent MSS.
brated of these was Usanas, the preceptor

^83

>OST£Blf T OF THE mNCIPAL SAQE8.

tod Anuiuati (phases of the moon^» Anasiiy&, the wife of Atri,
was the mother of three sinless sons, Soma (the moon), Dnrv&sas, and the
ascetic Datt4treya^ Pulastya had, by Priti, a son called in a former
birth, or in the Sw6,yambhuva Manwantara, Dattoli, who is now known as
the sage Agastya*. Ksham&, the wife of the patriarch Pulaha, was the
mother of three sons, Karmasa, Arvarivat, and Sahishnu The wife of
Kratu, Sannati, brought forth the sixty thousand Balakhilyas, pigmy
sages, no bigger than a joint of the thumb, chaste, pious, resplendent as
the rays of the sun^ Va^ish'tha had seven sons by his wife Uijjd, Rajas,
Gatra, Urddhabkhu, Savana, Anagha, Sutapas, and Sukra, the seven
pure sages®. The Agni named Abhimtoi, who is the eldest born of

^ The Bhagavata adds, that in the Swa-
rochisha Manwantara the sages Uttathya
and Vrihaspati were also sons of Angiras ;
and the Vayu, &c. specify Agni and Kirt-
timat as the sons of the patriarch in the
first Manwantara. Agni, married to Sa-
dwati, has Parjanya, married to Marichi ;
and their son is Hiranyaroman, a Loka-
pala. Kirttimat has, by Dhenuka, two
sons, Charishriu and Dhritimat.

4 The Bhagavata gives an account of
Atri^s penance, by which the three gods,
Brahma, Vishnu, and S^iva, were propi-
tiated, and became, in portions of them-
selves, severally his sons, Soma, Datta, and
Durvasas. The Vayu has a totally differ-
ent series, or five sons, Satyanetra, Havya,
Apomurtti, Sani, and Soma; and one daugh-
ter, Sruti, who became the wife of Kar-
dama.

5 The text would seem to imply that he
was called Agastya in a former Manwan-
tara, but the commentator explains it as
above. The Bhagavata calls the wife of
Pulastya, Havirbhu, whose sons were the
Muni Agastya, called in a former birth
Dahrdgni or Jafharagni, and Visravas.

The latter had by Ilavila, the deity of
wealth, Kuvera; and by Kesini, the Ra-
kshasas Ravana, Kumbhakariia, and Vibhi-
shana. The Vayu specifies three sons of
Pulastya, Dattoli, Vedabahu, and Vinita;
and one daughter, Sadwati, married (see
note 3) to Agni.

6 The Bhagavata reads Karmasrcshfha,
Vanyas, and Saliishnu. The Vayu and
Linga have Kardama and Ambarisha in
place of the two first, and add Vana-
kapivat and daughter, Pivari, married to
Vedasiras (see note i). Kardama married
S^ruti (note 4), and had by her Sankha-
pada, one of the Lokapalas, and a daugh-
ter, Kamya, married to Priyavrata (note 6,
p, 53). Vana-kapivat, also read Dhana-k.
and Ghana-k., had a son, Sahishnu, mEir-
ried to Yasodhara, and they wxre the pa-
rents of Kamadeva.

7 The different authorities agree in this
place. The Vayu adds two daughters,
Punya and Sumati, married to Yajnavama
(see note 2).

® The Bhagavata has an entirely differ-
ent set of names, or Chitrakctu, Surochish,
Virajas, Mitra, Ulwana, Vasubhridyana, and

III, whd dmks %p

isonof Brahmiand 36 desceiida®^

the librty-iiiiie fires^. The progenitors (Pitris), who, as I have
were created by Brahm4, were the Agnishw4ttas and Varhishadsi the
former being devoid of, and the latter possessed o£i fires 1^ thelhf
Swadh4 had two daughters, Men4 and Dh&rani, who were both ac^
quainted with theological truth, and both addicted to religious nxedi-*
tation; both accomplished in perfect wisdom, and adorned with all
estimable qualities Thus has been explained the progeny of the

Djumat. It also specifies Saktri and others,
as tlie issue of a different marriage. The
V&yu and Linga have the same sons as in
our text, reading Putra and Hasta in place
of G4tra : they add a daughter, Puii^Larikd,
married to Pdn&u (see note i). The eld-
est son, according to the Vdyu, espoused a
daughter of Markandeya, and had by her
the Lokapala of the west, Ketumat. The
seven sons of Vasishfha are termed in the
text the seven Rishis, appearing in that
character in the third Manwantara.

® The eldest son of Brahmd, according
to the commentator, upon the authority of
the Vedas :

^|Th \ The Vdyu P. enters into a very
long detail of the names and places of the
whole forty-nine fires. According to that,
also, Pdvaka is electric or Vaidyuta fire ;
Pavamfina is that produced by friction, or
Nirmathya; and S^uchi is solar, Saura,
fire. Pavamana was the parent of Kavya-
vdhana, the fire of the Pitris; S'uchi of
Havyav&hana, the fire of the gods; and
Pavamana of Saharaksha, the fire of the
Asuras. The Bhdgavata explains these
different fires to be so many appellations
of fire employed in the invocations with
which different oblations to fire are offered

in the ritual of the Vedas : ^wrftnli
M iiqTt I explained by the commentator,

According to the commentator, this
distinction is derived from the Vedas. The
first class, or Agnishwdttas, consists of
those householders who, when alive, did
not maintain their domestic fires, nor offer
burnt-sacrifices : the second, of those who
kept up the household flame, and pre-
sented oblations with fire. Menu calls
these Agnidagdhas and the reverse, which
Sir W. Jones renders, ^ consumable by fire,^
&c. KuUuka Bha{{a gives no explanation
of them. The Bh%avata adds other classes
of Pitris; or, the Ajyapas, ^drinkers of
ghee and Somapas, ^ drinkers of the acid
juice.^ The commentator, explaining the
meaning of the terms SSgnayas and Anag-
nyas, has,

l which might be understood to
signify, that the Pitris who are ^without
fire^ are those to whom oblations are not
offered ; and those ‘ with fire^ are they to
whom oblations are presented.

The Vdyu carries this genealogy for-
ward. Dhdrani was married to Meru, and

$6
Ike

r « ' « doubtful which reachng should

abd! VMr tike Wo first ii^ere be preferred. The Bhigavata, as observed
ixiWW to Dhtoi jmi tldUtH (p. 8i). above (p.54« n. la)^ has created some fur-
VeM vm the wife of Samudra^ by whom ther peipkxityby substituting, as the wives
she bad Sllmudrf, married to Ihnchiua- of the patriarchs, the daughters of Ear-
vaxhuib, and the mother of the ten Prar dama for those of Daksha. Of the gene*
chetasas, the fathers of Daksha, as subse- ral statement it may be observed, that al-
quently narrated. Mend was married to though in some respects allegorical, as in
Himdvat, and was the mother of Maindka, the names of the wives of the Rishis (p.
and of Oangd, and of Pdrvati or Umd. 54); and in others astronomical, as in the
13 No notice is here taken of Sati, mar* denominations of the daughters of Angiras
tied to Bhava, as is intimated in c. 8 (p. 8a) ; yet it seems probable that it is

(p. 59), when describing the Rudras. Of not altogether fabulous, but that the per-
these genealogies the fullest and appa- sons in some instances had a real exist-
rently the oldest account is given in the ence, the genealogies originating in imper-
Vdyu P. : as far as that of our text ex- fectly preserved traditions of the families
tends, the two nearly agree, allowing for of the first teachers of the Hindu religion,
differences of appellation originating in in- and of the descent of individuals who took
accurate transcription, the names frequently an active share in its propagation,
varying in different copies of the same work,

2

CHAP. XI.

Legend of Dhniva, the son of Uttanapida: he is unkindly treated by his father’s
second wife : applies to his mother : her advice : he resolves to engage in religious
exercises : sees the seven Rishis, who recommend him to propitiate Vishnu.

Para^ara continued. — I mentioned to you, that the Menu Swdyam-
bhuva had two heroic and pious sons, Priyavrata and Utt4nap4da. Of
these two, the latter had a son whom he dearly loved, Uttama, by his
favourite wife Suruchi. By his queen, named Suniti, to whom he was
less attached, he also had a son, called Dhruva’. Observing his brother
Uttama on the lap of his father, as he was seated upon his throne,
Dhruva was desirous of ascending to the same place; but as Suruchi
was present, the Raja did not gratify the desire of his son, respectfully
wishing to be taken on his father’s knee. Beholding the child of her rival
thus anxious to be placed on his father's lap, and her own son already
seated there, Suruchi thus addressed the boy : “ Why, child, do you
vainly indulge in such presumptuous hopes ? You are born from a dif-
ferent mother, and are no son of mine, that you should aspire inconsider-
ately to a station fit for the excellent Uttama alone. It is true you are
the son of the Raja, but I have not given you birth. This regal throne,
the seat of the king of kings, is suited to my son only ; why should you
aspire to its occupation ? why idly cherish such lofty ambition, as if you
were my son ? do you forget that you are but the offspring of Suniti.”

The boy, having heard the speech of his step-mother, quitted his
father, and repaired in a passion to the apartment of his own mother ;
who, beholding him vexed, took him upon her lap, and, gently smiling,
asked him what Avas the cause of his anger, who had displeased him, and
if any one, forgetting the respect due to his father, had behaved ill to

I The Matsya, Brahma, and Vayu Pu- Ayushmanta, Kirttimat, and Dhruva. The
r&aas speak of but one wife of Uttanapada, Bhagavata, Padma, and Nadiya have the
and call her Sunrita : they say also that same account as that of the text,
she had four sons, Apaspati (or Vasu),

DHRUVA GOES FORTH FROM THE PALACE.

87

him. Dhruva, in reply, repeated to her all that the arrogant Snruchi
had said to him in the presence of the king. Deeply distressed by the
narrative of the boy, the humble Suniti, her eyes dimmed with tears,
sighed, and said, “ Suhichi has rightly spoken ; thine, child, is an un-
happy fate : those who are born to fortune are not liable to the insults of
their rivals. Yet be not afflicted, my child, for who shall eflace what
thou hast formerly done, or shall assign to thee what thou hast left
undone. The regal throne, the unfbrella of royalty, horses and elephants,
are his whose virtues have deserved them : remember this, my son, and
be consoled. That the king favours Suruchi is the reward of her merits
in a former existence. The name of wife alone belongs to such as I,
who have not equal merit. Her son is the progeny of accumulated
piety, and is born as Uttama : mine has been born as Dhruva, of inferior
moral worth. Therefore, my son, it is not proper for you to grieve; a
wise man will be contented with that degree which appertains to him :
but if you continue to feel hurt at the words of Suruchi, endeavour to
augment that religious merit which bestows all good; be amiable, be
pious, be friendly, be assiduous in benevolence to all living creatures ;
for prosperity descends upon modest worth as water flows towards low
ground.”

Dhruva answered ; “ Mother, the words that you have addressed to
me for my consolation find no place in a heart that contumely has
broken. I will exert myself to obtain such elevated rank, that it shall
be revered by the whole world. Though I be not born of Suruchi, the
beloved of the king, you shall behold my glory, who am your son. Let
Uttama my brother, her child, possess the throne given to him by my
father ; I wish for no other honours than such as my own actions shall
acquire, such as even my father has not enjoyed.”

Having thus spoken, Dhruva went forth from his mother’s dwelling :
he quitted the city, and entered an adjoining thicket, where he beheld
seven Munis sitting upon hides of the black antelope, which they had
taken from off their persons, and spread over the holy kusa grass.
Saluting them reverentially, and bowing humbly before them, the prince
said, “ Behold in me, venerable men, the son of Uttdnapada, bom of

88

DHRUVA CONSULTS THE R18HIS : THEIR ADVICE.

Suniti. Dissatisfied with the world, I appear before you.” The Rishis
replied ; “ The son of a king, and but four or five years of age, there can
be no reason, child, why you should be dissatisfied with life ; you cannot
be in want of any thing whilst the king your father reigns ; we cannot
imagine that you suffer the pain of separation from the object of your
affections ; nor do we observe in your person any sign of disease. What
is the cause of your discontent ? Tell us, if it is known to yourself.”

Dhruva then repeated to the RishisVhat Suruchi had spoken to him ;
and when they had heard his story, they said to one another, “ How
surprising is the vehemence of the Kshetriya nature, that resentment is
cherished even by a child, and he cannot efface from his mind the harsh
speeches of a step-mother. Son of a Kshetriya, tell us, if it be agreeable
to thee, what thou hast proposed, through dissatisfaction with the world,
to accomplish. If thou wishest our aid in what thou hast to do, declare
it freely, for we perceive that thou art desirous to speak.”

Dhruva said ; “ Excellent sages, I wish not for riches, neither do I
want dominion : I aspire to such a station as no one before me has
attained. Tell me what I must do to effect this object; how I may
reach an elevation superior to all other dignities.” The Rishis severally
thus replied. — Marichi said ; “ The best of stations is not within the
reach of men who fail to propitiate Govinda. Do thou, prince, worship
the undecaying (Achyuta).” Atri said; “He with whom the first of
spirits, Janarddana, is pleased, obtains imperishable dignity. I declare
unto you the truth.” Angiras said ; “ If you desire an exalted station,
worship that Govinda in whom, immutable and undecaying, all that is,
exists.” Pulastya said ; “ He who adores the divine Hari, the supreme
soul, supreme glory, who is the supreme Brahma, obtains what is difficult
of attainment, eternal liberation.” “ When that Janarddana,” observed
Kratu, “ who in sacrifices is the soul of sacrifice, and who in abstract
contemplation is supreme spirit, is pleased, there is nothing man may
not acquire.” Pulaha said ; “ Indra, having worshipped the lord of the
world, obtained the dignity of king of the celestials. Do thou adore,
pious youth, that Vishnu, the lord of sacrifice.” “ Any thing, child, that
the mind covets,” exclaimed Vasishtha, “ may be obtained by propitiating

HOW VISl^HU IS TO BE PROPITIATED.

89

Yishi&u, even though it be the station that is the most excellent in the
three worlds.”

Dhruva replied to %em ; ** You have told me, humbly bending before

you, what deity is to be propitiated : now inform me what prayer is to

be meditated by me, that will offer him gratification. May the great

Rishis, looking upon me with favour, instruct me how I am to propitiate the

god.” The Rishis answered ; “ Prince, thou deservest to hear how the

adoration of Vishfiu has been performed by those who have been devoted

to his service. The mind must first be made to forsake all external

impressions, and a man must then fix it steadily on that being in whom

the world is. By him whose thoughts are thus conc^trated on one only

object, and wholly filled by it ; whose spirit is firmly under control ; the

prayer that we shall repeat to thee is to be inaudibly recited : ‘ Om !

glory to Vasudeva, whose essence is divine wisdom; whose form is in-

/

scrutable, or is manifest as Brahm&, Vishfiu, and Siva^.’ This prayer,
which was formerly uttered by your grandsire, the Menu Sw&yambhuva,
and propitiated by which, Vishnu conferred upon him the prosperity he
desired, and which was unequalled in the three worlds, is to be recited
by thee. Do thou constantly repeat this prayer, for the gratification of
Govinda.”

3 The instructions of the Rishis amount
to the performance of the Yoga. External
impressions are first to be obviated by
particular positions, modes of breathing,
&c. : the mind must then be fixed on the
object of meditation; this is Dhdrana:

next comes the meditation, or Dhy£na; and
then the Japa, or inaudible repetition of a
Mantra, or short prayer; as in the text.
The subject of the Yoga is more fiilly de-
tailed in a subsequent book.

A a

CHAP. XH.

Dhruvft conunenceB a course of religious austerities. UnsuccessM attempts of ludrii
and his ministers to distract Dhruva’s attention : they appeal to Vishnu, who allays
their fears, and appears to Dhruva. Dhruva praises Vishnu, and is raised to the
skies as the pole-star.

XhE prince, having received these instructions, respectfully saluted the
sages, and departed from the forest, fully confiding in the accomplish-
ment of his purposes. He repaired to the holy place, on the banks of

the Yamuna, called Madhu or Madhuvana, the grove of Madhu, after

/

the demon of that name, who formerly abided there. Satrughna (the
younger brother of Rdma) having slain the Rdkshas Lavafia, the son
of Madhu, founded a city on the spot, which was named Mathurd. At
this holy shrine, the purifier from all sin, which enjoyed the presence of
the sanctifying god of gods, Dhruva performed penance, as enjoined by
Marichi and the sages: he contemplated Vishfiu, the sovereign of all the
gods, seated in himself. Whilst his mind was wholly absorbed in medita-
tion, the mighty Hari, identical with all beings and with all natures,
(took possession of his heart.) Vishfiu being thus present in his mind,
the earth, the supporter of elemental life, could not sustain the weight of
the ascetic. As he stood upon his left foot, one hemisphere bent beneath
him ; and when he stood upon his right, the other half of the earth sank
down. When he touched the earth with his toes, it shook with all its
mountains, and the rivers and the sees were troubled, and the gods
partook of the universal agitation.

The celestials called Y^imas, being excessively alarmed, then took
counsel with Indra how they should interrupt the devout exercises of
Dhruva ; and the divine beings termed Kushmafidas, in company with
their king, commenced anxious efforts to distract his meditations. One,
assuming the semblance of his mother Suniti, stood weeping before him,
and calling in tender accents, “ My son, my son, desist from destroying
thy strength by this fearful penance. I have gained thee, my son, after

attd u^^rotede^ macoonst imkindnesB of my riral. Tbcnt
art my o»&ly refage ; I laave no liope but them. What hast thou, a child
but five years old, to do with rigorous penance! Desist from such fearful
practices, that yield no beneficial fruit First comes the season of youthful
pastime ; and when that is over, it is the time for study : then succeeds
the period of worldly enjoyment ; and lastly, that of austere devotion.
This is thy season of pastime, my child. Hast thou engaged in these
practices to put an end to thine existence? Thy chief duty is love for
me : duties are according to time of life. Lose not thyself in bewildering
error: desist from such unrighteous actions. If not, if thou wilt not
desist from these austerities, I will terminate my life before thee.”

But Dhruva, being wholly intent on seeing Yishhu, beheld not his
mother weeping in his presence, and calling upon him ; and the illusion,
crying out, “ Fly, fly, my child, the hideous spirits of ill are crowding
into this dreadful forest with uplifted weapons,” quickly disappeared.
Then advanced frightful Rakshasas, wielding terrible arms, and with
countenances emitting fiery flame; and nocturnal fiends thronged around
the prince, uttering fearful noises, and whirling and tossing their threat-
ening weapons. Hundreds of jackals, from whose mouths gushed flame ^
as they devoured their prey, were howling aloud, to appal the boy,
wholly engrossed by meditation. The goblins called out, “ Kill him, kill
him ; cut him to pieces; eat him, eat him ;” and monsters, with the faces
of lions and camels and crocodiles, roared and yelled with horrible cries,
to terrify the prince. But all these uncouth spectres, appalling cries,
and threatening weapons, made no impression upon his senses, whose
mind was completely intent on Govinda. The son of the monarch of the
earth, engrossed by one only idea, beheld uninterruptedly Vishnu seated
in his soul, and saw no other object.

All their delusive stratagems being thus foiled, the gods were more
perplexed than ever. Alarmed at their discomfiture, and afflicted by

* A marginal note by a Bengali Pundit carries a piece of meat in his mouth, it
asserts it to be a fact, then when a jackal shews in the dark as if it was on fire.

92

VISHl&U APPEARS TO DHBUVA.

the devotions of the boy, they assembled and repaired for succour to
Hari, the origin of the world, who is without beginning or end ; and thus
addressed him ; “ GoA of gods, sovereign of the world, god supreme, and
infinite spirit, distressed by the austerities of Dhruva, we have come to
thee for protection. As the moon increases in his orb day by day, so
this youth advances incessantly towards superhuman power by his devo-
tions. Terrified by the ascetic practices of the son of Uttanap6da, we
have come to thee for succour. Do thou allay the fervour of his medita-
tions. We know not to what station he aspires : to the throne of Indra,
the regency of the solar or lunar sphere, or to the sovereignty of riches
or of the deep. Have compassion on us, lord; remove this affliction
from our breasts ; divert the son of Utt&napdda from persevering in his
penance.” Vishnu replied to the gods ; “ The lad desireth neither the
rank of Indra, nor the solar orb, nor the sovereignty of wealth or of the
ocean : all that he solicits, I will grant. Return therefore, deities, to
your mansions as ye list, and be no more alarmed : I will put an end to
the penance of the boy, whose mind is immersed in deep contemplation.”

The gods, being thus pacified by the supreme, saluted him respect-
fully and retired, and, preceded by Indra, returned to their habitations :
but Hari, who is all things, assuming a shape with four arms, proceeded
to Dhruva, being pleased with his identity of nature, and thus addressed
him : “ Son of Utt4nap&da, be prosperous. Contented with thy devo-
tions, I, the giver of boons, am present. Demand what boon thou de-
sirest. In that thou hast wholly disregarded external objects, and fixed
thy thoughts on me, I am well pleased with thee. Ask, therefore, a
suitable reward.” The boy, hearing these words of the god of gods,
opened his eyes, and beholding that Hari whom he had before seen in
his meditations actually in his presence, bearing in his hands the shell,
the discus, the mace, the bow, and scimetar, and crowned with a diadem,
he bowed his head down to earth ; the hair stood erect on his brow, and
his heart was depressed with awe. He reflected how best he should ofler
thanks to the god of gods; what he could say in his adoration; what
words were capable of expressing his praise: and being overwhelmed
with perplexity, he had recourse for consolation to the deity. “ If,” he

dhbuva’s PBAISES of VISHi^V.

93

exclaimed, “ the lord is contented with my devotions, let this be my
reward, that I may know how to praise him as I wish. How can I, a
child, pronounce his praises, whose abode is unknown to Brahm^ and to
others learned in the Vedas ? My heart is overflowing with devotion to
thee : oh lord, grant me the faculty worthily to lay mine adorations at
thy feet.”

Whilst lowly bowing, with his hands uplifted to his forehead, Govinda,
the lord of the world, touched the son of Utt^ap&da with the tip of his
conch-shell, and immediately the royal youth, with a countenance spark-
ling with delight, praised respectfully the imperishable protector of living
beings. “ I venerate,” exclaimed Dhruva, “ him whose forms are earth,
water, fire, air, ether, mind, intellect, the first element (Ahank&ra), primeval
nature, and the pure, subtile, all-pervading soul, that surpasses nature.
Salutation to that spirit that is void of qualities ; that is supreme over all
the elements and all the objects of sense, over intellect, over nature and
spirit. I have taken refuge with that pure form of thine, oh supreme,
which is one with Brahma, which is spirit, which transcends all the world.
Salutation to that form which, pervading and supporting all, is designated
Brahma, unchangeable, and contemplated by religious sages. Thou art
the male with a thousand heads, a thousand eyes, a thousand feet, who
traversest the universe, and passest ten inches beyond its contact^. What-
ever has been, or is to be, that, Purushottama, thou art. From thee
sprang Virdt, Swardt, Samrdt, and Adhipurusha-'*. The lower, and
upper, and middle parts of the earth are not independent of thee : from
thee is all this universe, all that has been, and that shall be: and all
this world is in thee, assuming this universal form *. From thee is sacri-

a TTie commentator understands this Explained severally the Brahmaiida, or
passage to imply merely that the supreme material universe ; Brahmd, the creator ;
pervades both substance and space, being Manu, the ruler of the period ; and su-
infinitely vast, and without limit. ‘ Hav- preme or presiding spirit,
ing a thousand heads,* &c. denotes only * So the inscription upon the temple of
infinite extension : and the ‘ ten inches be- Sais : ’Eyw tJfu itav to ytyovo(, km ov, km
yond the contact of the universe’ expresses eo-o'ji*evov. So the Orphic verse, cited by
merely non-restriction by its boundaries. Eusebius, beginning

*Ev Ufmc paaiXttQV f rdh€ vdvra
^One regal body in which all things
B b

are

04

ALL THINGS FROM, AND THE SAME WITH, VlSHl^V.

iice derived, and all oblations, and curds, and ghee, and wimals of oiiber
class (domestic or wild). From thee the Rig- Veda, the Sdma, the metres
of the Vedas, and the Yajur-V4da are born. Horses, and cows having
teeth in one jaw only ®, proceed from thee ; and from thee come goats,
sheep, deer. Brahmans sprang from thy mouth ; warriors from thy
arms; Vaisyas from thy thighs; and S6dras from thy feet. From thine
eyes come the sun ; from thine ears, the wind ; and from thy mind, the
moon : the vital airs from thy central vein ; and fire from thy mouth :
the sky from thy navel ; and heaven from thy head : the regions from
thine ears ; the earth from thy feet. All this world was derived from thee.
As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a
small seed ^ so, at the time of dissolution, the whole universe is compre-
hended in thee as its germ. As the Nyagrodha germinates from the
seed, and becomes first a shoot, and then rises into loftiness, so the
created world proceeds from thee, and expands into magnitude. As the
bark and leaves of the Plantain tree are to be seen in its stem, so thou
art the stem of the universe, and all things are visible in thee. The
faculties of the intellect, that are the cause of pleasure and of pain, abide
in thee as one with all existence; but the sources of pleasure and of pain,
singly or blended, do not exist in thee, who art exempt from all qualities^.
Salutation to thee, the subtile rudiment, which, being single, becomes

comprehended (viz. Virat), fire, and water, ^ In life, or living beings, perception
and earth, and air, and night, and day, depends not, according to Hindu meta-
and Intelligence (viz. Mahat) the first ge- physics, upon the external senses, but the
nerator, and divine love ; for all these does impressions made upon them are commu-
Jupiter include in his expansive form.’ It nicated to the mental organ or sense, and
proceeds also, precisely in the Paurfinic by the mind to the understanding — Sam-
strain, to describe the members of this vid (4ft|^) in the text — ^by which they are
universal form: the heaven is his head, distinguished as pleasurable, painful, or
the stars his hair, the sun and moon his mixed. But pleasure depends upon the
eyes, &c. quality of goodness, pain on that of dark-

* A piece of natural history quite cor- ness, and their mixture on that of foulness,
rect as applied to the front teeth, which in inherent in the understanding ; properties
the genus ox occur in the lower jaw only. belonging to Jiveswara, or god, as one with
^ This is also conformable to the doc- life, or to embodied spirit, but not as Pa-
trine, that the rudiments of plants exist in rameswara, or supreme spirit,
their cotyledons.

POItMEK COMOmON Of DHRUYA.

95

manifold. Salutation to thee, soul of existent things, identical with the
great dementa. Thou, imperishable, art beheld in spiritual knowledge as
perceptible objects, as nature, as spirit, as the world, as Brahm4, as Manu,
by internal contemplation. But thou art in all, the element of all ; thou
art all, assuming every form ; all is from thee, and thou art from thyself.

1 salute thee, universal soul : glory be to thee. Thou art one with all
things : oh lord of all, thou art present in all things. What can 1 say
unto thee? thou knowest all that is in the heart, oh soul of all, sovereign
lord of all creatures, origin of all things. Thou, who art all beings,
knowest the desires of all creatures. The desire that I cherished has
been gratified, lord, by thee : my devotions have been crowned with
success, in that I have seen thee.”

Vishfiu said to Dhruva; “The object of thy devotions has in truth
been attained, in that thou hast seen me; for the sight of me, young
prince, is never unproductive. Ask therefore of me what boon thou
desirest ; for men in whose sight I appear obtain all their wishes.” To
this, Dhruva answered ; “ Lord god of all creatures, who abidest in the
hearts of all, how should the wish that I cherish be unknown to thee? I
will confess unto thee the hope that my presumptuous heart has enter-
tained ; a hope that it would be difficult to gratify, but that nothing is
difficult when thou, creator of the world, art pleased. Through thy
favour, Indra reigns over the three worlds. The sister-queen of my
mother has said to me, loudly and arrogantly, ‘ The royal throne is not
for one who is not born of me;’ and I now solicit of the support of
the universe an exalted station, superior to all others, and one that
shall endure for ever.” Vishnu said to him; “The station that thou
askest thou shalt obtain ; for 1 was satisfied with thee of old in a prior
existence. Thou wast formerly a Brahman, whose thoughts were ever
devoted to me, ever dutiful to thy parents, and observant of thy duties.
In course of time a prince became thy friend, who was in the period of
youth, indulged in all sensual pleasures, and was of handsome appear-
ance and elegant form. Beholding, in consequence of associating with
him, his affluence, you formed the desire that you might be subsequently
bom as the son of a king ; and, according to your wish, you obtained a

06

princely birth itk lihe ffluitrious manrion of UtUmap^da. Bttt
would have been ^itougfat a great boon by others, birth in nee of
Sw&yambhnira, you have not so considered, and therefore have prc^i^^ed
me. The mmi who worships me obtains speedy liberation from life. What
is heaven to one whose mind is fixed on me? A station shall be asrigned
to thee, Dhruva, above the three worlds*; one in which thou shalt sustain
the stars and the planets; a station above those of the sun, the mo<m.
Mars, the son of Soma (Mercury), Venus, the son of Sfirya (Saturn), and
all the other constellations ; above the regions of the seven Rishis, and
the divinities who traverse the atmosphere^. Some celestial beings
endure for four ages ; some for the reign of a Manu : to thee shall be
granted the duration of a Kalpa. Thy mother Suniti, in the orb of a
bright star, shall abide near thee for a similar term ; and all those who,
with minds attentive, shall glorify thee at dawn or at eventide, shall
acquire exceeding religious merit.

Thus the sage Dhruva, having received a boon from Jandrddana, the
god of gods, and lord of the world, resides in an exalted station. Behold-
ing his glory, U6anas, the preceptor of the gods and demons, repeated
these verses : “ Wonderful is the efficacy of this penance, marvellous is
its reward, that the seven Rishis should be preceded by Dhruva. This
too is the pious Suniti, his parent, who is called Shnritd Who can

» The station or sphere is that of the version of the legend ; and Ovid’s repre-
north pole, or of the polar star. In the sentation of it is after a fashion of his
former case, the star is considered to be own : all that has been retained of the
Suniti, the mother of Dhruva. The le- original is the conformity of the characters
gend, although as it is related in our text and of the main incident, the translation
it differs in its circumstances from the of a mother and her son to the heavens as
story told by Ovid of Callisto and her constellations, in which the pole-star is the
son Areas, whom Jove most conspicuous luminary.

Imposuit cselo vicinaque sidera fecit, 9 The Vaimfinika devas, the deities who

suggests some suspicion of an original travel in Vim&nas, ‘heavenly cars,’ or ra-
identity. In neither of the authorities ther ‘ moving spheres.’
have we, perhaps, the primitive feble. It The text says merely i

is evident from the quotation that pre- thecommentator says, ‘perhaps formerly so
sently follows in the text, of a stanza by called;’ We have already remark-

Usanas, that the Purfiaa has not the oldest ed that some Purdnas so denominate her.

m

eel<l»»le hear birth to Dhruva, has become

the asylum of tibe three worlds, eiijo3rii^ to all future time aa elevated
statioii, a stadoni eminent above all ? He who shall worthily describe the
ascent into the sky xsi Dhruva, for ever shall be freed from all sin, and
enjoy the heaven of Indra. Whatever be his dignity, whether upon
earth or in heaven, he shall never fall from it, but shall long enjoy life,
possessed of every blessing

The legend of Dhruva is narrated in
the Bhligavata, Padma (Swerga Khanda),

Agni^ and Nlu^adiya, much to the same
purport^ and partly in the same words, as
our text. The Brdhma and its double the
Hari Vansa, the Matsya, and Vdyu merely
allude to Dhruva^s having been transferred
by Brahmd to the skies, in reward of his

austerities. The story of his religious pe-
nance, and adoration of Vishnu, seems to
be an embellishment interpolated by the
Vaishnava Puranas, Dhruva being adopted
as a saint by their sect. The allusion to
Sunrita in our text concurs with the form
of the story as it appears elsewhere, to indi-
cate the priority of the more simple legend.

GHAP. XIH.

I^te^ ji%|i^ J^grad of V«ia : im^ety : he » pat to death

AipR^ cntues. Ihe production of Nuhkia and Frithu: the latter the
Sdta and Miigadha: they enumerate the dutiea of kin^

< Xarth to acknowledge his authority : he levels it : inbodubes ca]ti^/ti^Mi|i

dties. Earth called after him Frithivi t typified as a cow.

L— The sons of DhruTa, by his wife l^ambhu, wefe Bhavya

and Slishti. Suchchhfiyfi, the wife of the latter, was the mo^r of five

virtuous sons, Ripu, Ripunjaya, Vipra, Yrikala, and Vrikatgas. The

son of Ripu, by Vrihati, was the illustrious Chakshusha, who begot the

Manu Chfikshusha on Pushkarifii, of the family of Varufia, the daughter of

the venerable patriarch Anarafiya. The Manu had, by his wife Navalh,

the daughter of the patriarch Yairhja, ten noble sons, Uru, Puru, Sa-

tadyumna, Tapaswi, Satyavak, Kavi, Agnishtoma, Atir4tra, Sudyumna,

and Abhimanyu. The wife of Uru, Agneyi, bore six excellent sons,

/

Anga, Sumanas, Sw4ti, Kratu, Angiras, and Siva. Anga had, by his
wife Sunith4, only one son, named Yena, whose right arm was rubbed
by the Rishis, for the purpose of producing from it progeny. From the
arm of Yeha, thus rubbed, sprang a celebrated monarch, named Pritbu,
by whom, in olden time, the earth was milked for the advantage of
mankind ^

' The descent of Puru from Dhruva is divisions of time and of day and night,
similarly traced in the Matsya Pu^ada, but The account there given is, Dhruva had,
with some variety of nomenclature : thus by his wife Bhrami (revolving), the daugh-
the wife of Dhruva is named Dhanyd; and ter of S'isumfwa (the sphere), Kalpa and
the eldest son of the Manu, Taru. The Vatsara. The latter married Suvithi, and
Yayu introduces another generation, male- had six sons, Pushpdrna, Tigmaketu, Isha,
ing the eldest son of Slishti, or as there Vasu, Jaya. The first married

termed Pushti, father of Udaradhi; and Prabha and Doshfi, and had by the for-
the latter the father of Ripu, the father mer, Pr4tah (dawn), Madhyadina (noon),
of Chakshusha, the father of the Manu. and Skya (evening); and by the latter,
The Bhfigavata has an almost entirely dif- Pradosha, Nisitha, and Vyu8h{a, or the
ferent set of names, having converted the beginning, middle, and end of night. The
family of Dhruva into personifications of last has, by Pushkarini, Chakshush, mar-

V0E81OS SACSlVlCBg.

99

I^ITBEYA.— Best of Munisi tdl me why was the right hand of Veda
lal^ilSd by the hdy sages, ha eeniMiqwence which the heroic Pritha
was produced.

pAB4ikaA>>^i-Stm ^ daughter of Mritya, by whom

She iraS given to Anga to wife. She bore him Teda, who inherited the
evS Jpropenshi^ of his matenaal grandik^er. When he was inaugurated
by> the Rishis monarch of the earth, he caused it to be every where
proclaimed, that no worship should be perfcnined, no oblations offered,
no gifte bestowed upon the l^rahmans. I, the king,” said he, “ am the
lord of sacrifice ; for who but 1 am entitled to the oblations.” The Rishis,
respectfully approaching the sovereign, addressed him in melodious ac-
cents, and said, “ Gracious prince, we salute you ; hear what we have to
represent. For the preservation of your kingdom and your life, and for
the benefit of all your subjects, permit us to worship Hari, the lord of all
sacrifice, the god of gods, with solemn and protracted rites a portion of
the fruit of which will revert to you 3. Vishnu, the god of oblations,
being propitiated with sacrifice by us, will grant you, oh king, all your
desires. Those princes have all their wishes gratified, in whose realms
Hari, the lord of sacrifice, is adored with sacrificial rites.” “Who,”
exclaimed Vefia, “ is superior to me ? who besides me is entitled to wor-
ship ? who is this Hari, whom you style the lord of sacrifice ? BrahmA,

t

Jan^ddana, Sambhu, Indra, Vdyu, Yama, Ravi (the sun), Hutabhuk

lied to Xkuti, and the father of Chkkshusha text, present several other varieties of no-
Manu. He has twelve sons, Puru, Kri- menclature. ThePadmaP.(BhumiKhan£la)
tsna, Rita, Dyumna, Satyavat, Dhrita, says Anga was of the family of Atri, in
Vrata, Agnish^oma, Atirdtra, Pradyumna, allusion perhaps to the circumstance men-
Sivi, and Ulmuka. The last is the father tioned in the Brkhma P. of Uttanapada^s
of six sons, named as in our text, except adoption by that Rishi.
the last, who is called Gaya. The eldest, ^ With the Dirghasatra, ^ long sacrifice
Anga, is the father of Vena, the father of a ceremony lasting a thousand years.
Prithu. These additions are evidently the ^ That is, the land will be fertile in
creatures of the author^s imagination. The proportion as the gods are propitiated, and
Br4hma Purluia and Hari Vansa have the the king will benefit accordingly, as a sixth
same genealogy as the Vishnu, reading, as part of the merit and of the produce will
do the Matsya and V4yu, Pushkarini or be his. So the commentator explains the
Virarii, the daughter of Virana, instead of word ^ portion wi(r: \

Varuria. They, as well as copies of the

100 VENA IS PUT TO DEATH. — BIRTH OF NISHADA.

(fire), Varufia, Dh&t&, P^shi (the sun), Bhhmi (earth), the lord of night
(the moon) ; all these, and whatever other gods there be who listen to
our vows ; all these are present in the person of a king : the essence of a
sovereign is all that is divine. Conscious of this, I have issued my
commands, and look that you obey them. You are not to sacrifice, not
to offer oblations, not to give alms. As the first duty of women is
obedience to their lords, so observance of my orders is incumbent, holy
men, on you.” “ Give command, great king,” replied the Rishis, “ that
piety may suffer no decrease. All this world is but a transmutation of
oblations ; and if devotion be suppressed, the world is at an end.” But
Vefia was entreated in vain ; and although this request was repeated by
the sages, he refused to give the order they suggested. Then those pious
Munis were filled with wrath, and cried out to each other, “ Let this
wicked wretch be slain. The impious man who has reviled the god of
sacrifice who is without beginning or end, is not fit to reign over the
earth.” And they fell upon the king, and beat him with blades of holy
grass, consecrated by prayer, and slew him, who had first been destroyed
by his impiety towards god.

Afterwards the Munis beheld a great dust arise, and they said to the
people who were nigh, “What is this?” and the people answered and
said, “ Now that the kingdom is without a king, the dishonest men have
begun to seize the property of their neighbours. The great dust that
you behold, excellent Munis, is raised by troops of clustering robbers,
hastening to fall upon their prey.” The sages, hearing this, consulted,
and together rubbed the thigh of the king, who had left no offspring, to
produce a son. From the thigh, thus rubbed, came forth a being of the
complexion of a charred stake, with flattened features (like a negro), and
of dwarfish stature. “ What am I to do?” cried he eagerly to the Munis.
“Sit down” (Nishida), said they; and thence his name was Nishfida.
His descendants, the inhabitants of the Yindhya mountain, great Muni,
are still called Nish&das, and are characterized by the exterior tokens of
depravity ^ By this means the wickedness of Vena was expelled ; those

* The Matsya says there were bom out- mn), as black as collyrium. The Bh^ga-
cast or barbarous races, Mlechchas (^E’EWT vata describes an individual of dwarfish

BIRTH OF PRITHU.

101

Nishddas being born of his sins, and carrying them away. The Brah-
mans then proceeded to rub the right arm of the king, from which
friction was engendered the illustrious son of Vena, named Prithu, re-
splendent in person, as if the blazing deity of Fire had been manifested.

There then fell from the sky the primitive bow (of Mahddeva) named
Ajagava, and celestial arrows, and panoply from heaven. At the birth
of Prithu all living creatures rejoiced ; and Vena, delivered by his being
born from the hell named Put, ascended to the realms above. The seas
and rivers, bringing jewels from their depths, and water to perform the
ablutions of his installation, appeared. The great parent of all, Brahma,
with the gods and the descendants of Angiras (the fires), and with all
things animate or inanimate, assembled and performed the ceremony of
consecrating the son of Vena. Beholding in his right hand the (mark of
the) discus of Vishnu, Brahm4 recognised a portion of that divinity in
Prithu, and was much pleased ; for the mark of Vishnu’s discus is visible
in the hand of one who is born to be a universal emperor^, one whose
power is invincible even by the gods.

The mighty Prithu, the son of Vena, being thus invested with uni-
versal dominion by those who were skilled in the rite, soon removed the
grievances of the people whom his father had oppressed, and from win-

stature, with short arms and legs, of a
complexion as black as a crow, with pro-
jecting chin, broad flat nose, red eyes,
and tawny hair; whose descendants were
mountaineers and foresters:

TK * The Padma (Bhu. Kh.) has a simi-
lar description, adding to the dwarfish sta-
ture and black complexion, a wide mouth,
large ears, and a protuberant belly. It
also particularizes his posterity as Nisha-
das, Kirdtas, Bhillas, Bahanakas, Bhra-
maras, Pulindas, and other barbarians, or
Mlechchas, living in woods and on moun-
tains* These passages intend, and do not
much exaggerate, the uncouth appearance
of the Goands, Koles, Bhils, and other

uncivilized tribes, scattered along the fo-
rests and mountains of central India, from
Behar to Kandesh, and who are not im-
probably the predecessors of the present
occupants of the cultivated portions of the
country. They are always very black, ill-
shapen, and dwarfish, and have counte-
nances of a very African character.

A Chakra-vertti, or, according to the
text, one in whom the Chakra, the discus
of Vishnu, abides (varttate); such a figure
being dehneated by the lines of the hand.
Tlie grammatical etymology is, Mie who
abides in, or rules over, an extensive terri-
tory called a Chakra.^

D d

102

ORIGIN OF S1JTA AND BfiOADHA.

ning their affections he derived the title of R4ja, or king^. The waters
became solid, when he traversed the ocean : the mountains opened him
a path : his banner passed unbroken (through the forests) : the earth
needed not cultivation; and at a thought food was prepared: all kine
were like the cow of plenty : honey was stored in every flower. At the
sacrifice of the birth of Prithu, which was performed by Brahmd, the
intelligent S6ta (herald or bard) was produced, in the juice of the moon-
plant, on the very birth-day ^ : at that great sacrifice also was produced
the accomplished Mdgadha : and the holy sages said to these two per-
sons, “ Praise ye the king Prithu, the illustrious son of Vena; for this is
your especial function, and here is a fit subject for your praise.” But
they respectfully replied to the Brahmans, “We know not the acts of
the neM'-born king of the earth ; his merits are not understood by us ; his
fame is not spread abroad : inform us upon what subject we may dilate
in his praise.” “ Praise the king,” said the Rishis, “ for the acts this
heroic monarch will perform ; praise him for the virtues he will display.”

The king, hearing these words, was much pleased, and reflected that
persons acquire commendation by virtuous actions, and that consequently
his virtuous conduct would be the theme of the eulogium which the bards
were about to pronounce : whatever merits, then, they should panegyrize
in their encomium, he determined that he would endeavour to acquire ;
and if they should point out what faults ought to be avoided, he would
try to shun them. He therefore listened attentively, as the sweet-voiced
encomiasts celebrated the future virtues of Prithu, the enlightened son
of Vena.

“ The king is a speaker of truth, bounteous, an observer of his pro-
mises; he is wise, benevolent, patient, valiant, and a terror to the wicked ;
he knows his duties ; he acknowledges services ; he is compassionate and

6 From raga (nu), ‘ passion’ or ‘ affec- other places, as in the Padma, it is consi-
tion but the more obvious etymology is dered that an actual sacrificial rite was
raj (ttw), ‘ to shine’ or ^ be splendid.’ celebrated, at which the first encomiasts

^ The birth of Prithu is to be consi- were produced. The Bhligavata does not
dered as the sacrifice, of which Brahma, account for their appearance,
the creator, was the performer} but in

PSITHV SUBDUES EABTH.

103

kind* spoken; he respects the venerable; he performs sacrifices; he
reverences the Brahmans ; he cherishes the good ; and in administering
justice is indifferent to friend or foe.”

The virtues thus celebrated by the Sfita and the Mdgadha were che-
rished in the remembrance of the Raja, and practised by him when
occasion arose. Protecting this earth, the monarch performed many
great sacrificial ceremonies, accompanied by liberal donations. His sub-
jects soon approached him, suffering from the famine by which they
were afflicted, as all the edible plants had perished during the season of
anarchy. In reply to his question of the cause of their coming, they
told him, that in the interval in which the earth was without a king all
vegetable products had been withheld, and that consequently the people
had perished. “ Thou,” said they, “ art the bestower of subsistence to
us ; thou art appointed, by the creator, the protector of the people : grant
us vegetables, the support of the lives of thy subjects, who are perishing
with hunger.”

On hearing this, Prithu took up his divine bow Ajagava, and his
celestial arrows, and in great wrath marched forth to assail the Earth.
Earth, assuming the figure of a cow, fled hastily from him, and traversed,
through fear of the king, the regions of Brahmd and the heavenly spheres ;
but wherever went the supporter of living things, there she beheld Vainya
with uplifted weapons : at last, trembling with terror, and anxious to
escape his arrows, the Earth addressed Prithu, the hero of resistless
prowess. “ Know you not, king of men,” said the Eartli, “ the sin of
killing a female, that you thus perseveringly seek to slay me.” The
prince replied ; “When the happiness of many is secured by the destruc-
tion of one malignant being, the death of that being is an act of virtue,”
“ But,” said the Earth, “ if, in order to promote the welfare of your
subjects, you put an end to me, whence, best of monarchs, will thy
people derive their support.” “ Disobedient to my rule,” rejoined Prithu,
“ if I destroy thee, I will support my people by the efficacy of my own
devotions.” Then the Earth, overcome with apprehension, and trembling
in every limb, respectfully saluted the king, and thus spake : “All under-
takings are successful, if suitable means of effecting them are employed.

104

EARTH, AS A COW, MILKED BY ALL CREATURES.

I will impart to you means of success, which you can make use of if you
please. All vegetable products are old, and destroyed by me; but at
your command I will restore them, as developed from my milk. Do you
therefore, for the benefit of mankind, most virtuous of princes, give me
that calf, by which I may be able to secrete milk. Make also all places
level, so that I may cause my milk, the seed of all vegetation, to flow
every where around.”

Prithu accordingly uprooted the mountains, by hundreds and thou-
sands, for myriads of leagues, and they were thenceforth piled upon one
another. Before his time there were no defined boundaries of villages or
towns, upon the irregular surface of the earth ; there was no cultivation,
no pasture, no agriculture, no highway for merchants: all these things
(or all civilization) originated in the reign of Prithu. Where the ground
was made level, the king induced his subjects to take up their abode.
Before his time, also, the fruits and roots which constituted the food of
the people were procured with great difficulty, all vegetables having been
destroyed; and he therefore, having made Swayambhuva Manu the calf®,
milked the Earth, and received the milk into his own hand, for the
benefit of mankind. Thence proceeded all kinds of corn and vegetables
upon which people subsist now and perpetually. By granting life to the
Earth, Prithu was as her father, and she thence derived the patronymic
appellation Prithivi (the daughter of Prithu). Then the gods, the sages,
the demons, the Rdkshasas, the Gandharbhas, Yakshas, Pitris, serpents,
mountains, and trees, took a milking vessel suited to their kind, and
milked the earth of appropriate milk, and the milker and the calf were
both peculiar to their own species

® ‘ Having willed or determined the promoter of the multiplication of progeny:
Manu Swayambhuva to be the calf RWHPirRlHNNi: I

ftiWT VIW ^ I So the Padma P. : » The Matsya, Brahma, Bhigavata, and

vs# TOIT: irafgnf l Padma enter into a greater detail of this

ip: N The Bh4gavata has, “ wwf gWT milking, speeifying typically the calf, the

I ‘ Having made the Manu the calf.’ milker, the milk, and the vessel. Thus,
By the ‘ calf,’ or Manu in that character, is according to the Matsya, the Rishis milked
typified, the commentator observes, the the earth through Vrihaspati; their calf

MERIT OP REPEATING AND HEARING THE STORY,

105

This Earth, the mother, the nurse, the receptacle, and nourisher of all
existent things, was produced from the sole of the foot of Vishhu. And
thus was born the mighty Prithu, the heroic son of Veha, who was the
lord of the earth, and who, from conciliating the affections of the people,
was the first ruler to whom the title of Rdja was ascribed. Whoever shall
recite this story of the birth of Prithu, the son of Vena, shall never suffer
any retribution for the evil he may have committed : and such is the
virtue of the tale of Prithu’s birth, that those who hear it repeated shall

be relieved from affliction

was Soma; the Vedas were the vessel;
and the milk was devotion. When the
gods milked the earth, the milker was
Mitra (the sun) ; Indra was the calf ; su-
perhuman power was the produce. The
gods had a gold, the Pitris a silver vessel :
and for the latter, the milker was Antaka
(death); Yamawas the calf; the milk was
Swadhfi, or oblation. The Naga, or snake-
gods, had a gourd for their pail ; their calf
was Takshaka ; Dhritarashfra (the serpent)
was their milker ; and their milk was poi-
son. For the Asuras, Mayd was the milk ;
Virochana, the son of Prahlada, was the
calf; the milker was Dwimurddha; and
the vessel was of iron. The Yakshas made
Vaisravana their calf; their vessel was of
unbaked earth ; the milk was the power of
disappearing. The Rdkshasas and others
employed Raupyanfibha as the milker ;
their calf was Sumdli ; and their milk was
blood. Chitraratha was the calf, Vasu-
ruchi the milker, of the Gandharbas and
nymphs, who milked fragrant odours into
a cup of lotus leaves. On behalf of the

mountains, Mem was the milker; Hiina-
vat the calf ; the pail was of crystal ; and
the milk was of herbs and gems. The
trees extracted sap in a vessel of the Pa-
lasa, the S^l being the milker, and the
Plaksha the cidf*. The descriptions that oc-
cur in the Bhagavata, Padma, and Brahma
Purarias are occasionally slightly varied,
but they are for the most part in the same
words as that of the Matsya. These mys-
tifications are all probably subsequent mo-
difications of the original simple allegory,
which typified the earth as a cow, who
yielded to every class of beings the milk
they desired, or the object of their wishes.

Another reading is, i

‘ It counteracts evil dreams.^ The legend
of Prithu is briefly given in the Mahdbha-
rata. Raja Dherma, and occiurs in most of
the Puraiias, but in greatest detail in our
text, in the Bhagavata, and especially in
the Padma, Bhumi Khaiida, s. 29, 30. All
the versions, however, are essentially the
same.

E e

CHAP, XIV.

DeBcendants of Prithu. Legend of the PrachetaaaB : thej are desired by their father
to multiply mankind, by worshipping Vishnu : they plunge into the sea, and medi-
tate on and praise him : he appears, and grants their wishes.

Prithu had two valiant sons, Antarddhi and Pdli. The son of An-
tarddhdna, by his wife Sikhahdihi, was Havirdhdna, to whom Dhishahfi,
a princess of the race of Agni, bore six sons, Prkhinaverhis, Sukra,
Gaya, Kris|iha, Vraja, and Ajina^. The first of these was a mighty
prince and patriarch, by whom mankind was multiplied after the death
of Havirdhdna. He was called Prachinaverhis from his placing upon the

earth the sacred grass, pointing to

* The text of the V£yu and Brkhma (or
Hari Vansa) read, like that of the Vishnu,
yjh ^ »T[gTi(hafl 1 Mons.

Langlois understands the two last words
as a compound epithet ; “ Se jouirent du
pouvoir de se rendre invisibles.” The
construction would admit of such a sense,
but it seems more probable that they are
intended for names. The lineage of Prithu
is immediately continued through one of
them, Antarddhana, which is the same as
Antarddhi; as the commentator states with
regard to that appellation, •

and as the commentator on the Hari Vansa
remarks of the succeeding name, vmit
l ‘ one of the brothers being
called Antarddhdna or Antarddhi,’ leaves
no other sense for Pdlin but that of a
proper name. The Bhkgavata gives Prithu
five sons, Vijitiswa, Harjryaksha, Dhumra-
kesa, Vrika, and Dravina, and adds that
the elder was also named Antarddhdna, in
consequence of having obtained from Indra
the power of making himself invisible:
hhiIhiiW •

the east ’. At the termination of a

^ The Bhigavata, as usual, modifies this
genealogy; Antarddhima has by Sikhaii-
dini three sons, who were the three fires,
Pavaka, Pavamana, and S'uchi, condemned
by a curse of Vas'ishtha to be bom again :
by another wife, Nabhaswati, he has Ha-
virddh&na, whose sons are the same as
those of the text, only giving another
name, Varhishad as well as Prichinaverhis,
to the first. According to the Mah&bha-
rata (Moksha Dharma), which has been
followed by the Padma P., Prachinavarhis
was bora in the family of Atri:

wmiR: nnfitnrflihnnw i

3 The text is,

> Kusa or varhis is properly ‘ sacri-
ficial grass’ (Poa) ; and Prdchin^ra, lite-
rally, ‘ having its tips towards the, east;’
the direction in which it should be placed
upon the ground, as a seat for the gods on
occasion of oiferings made to them. The
name therefore intimates, either that the
practice originated with him, or, as the
commentator explains it, that he was ex-
ceedingly devout, offering sacrifices or in-

PENANC£ OF THE PBACHETASAS.

107

ri^d penance he married SavarM, the daughter of the ocean, who had
been previously betrothed to him, and who had by the king ten sons,
who were all styled Prachetasas, and were skilled in military science :
they all observed the same duties, practised religious austerities, and
remained immersed in the bed of the sea for ten thousand years.

Maitreya.-~You can inform me, great sage, why the magnanimous
Prachetasas engaged in penance in the waters of the sea.

Para4ara. — ^The sons of Pr^chinaverhis were originally informed by
their father, who had been appointed as a patriarch, and whose mind
was intent on multiplying mankind, that he had been respectfully en-
joined by Brahm4, the god of gods, to labour to this end, and that he
had promised obedience : “ now therefore,” continued he, “ do you, my
sons, to oblige me, diligently promote the increase of the people, for the
orders of the father of all creatures are entitled to respect.” The sons of
the king, having heard their father's words, replied, “So be it;” but
they then inquired of him, as he could best explain it, by what means
they might accomplish the augmentation of mankind. He said to them ;
“ Whoever worships Vishhu, the bestower of good, attains undoubtedly
the object of his desires : there is no other mode. What further can I
tell you ? Adore therefore Govinda, who is Hari, the lord of all beings, in
order to effect the increase of the human race, if you wish to succeed.

Yoking the gods every where : WTJST

The Hari Vansa adds a verse to
that of our text, reading, ur^hnun

mvftRvfiiSnvTw ^Mhrcjwr
'ftw: I which Mona. Langlois has rendered,
‘ Quand il marchoit sur k terre les pointes
de cousa etoient courh^s vers I’Orient;’
which he supposes to mean, * Que ce
prince avait toum^ ses pens^es et porti
sa domination vers I’Orient a supposi-
tion that might have been obviated by a
little further consideration of the verse of
Manu to which he refers. “ If he have
sitten on culms of grass with their points
towards the east,” &c. The commentary

explains the passage as above, referring
to not to toii as,
TOT ^[Whw<nftai;

RT^ TOPr. wrrn^Tnr:

U UPfhTVfll: l ‘ He was called Prachina-
varhis, because his sacred grass, point-
ing east, was going upon the very earth,
or was spread over the whole earth.’
The text of the Bhagavata also explains
clearly what is meant :

I ‘By

whose sacred grass, pointing to the east,
as he performed sacrifice after sacrifice,
the whole earth, his sacrificial ground, was
overspread.

108

THE PBACHETASAS’ HYMN TO VISHNU.

The eternal Purushottama is to be propitiated by him who wishes for
virtue, wealth, enjoyment, or liberation. Adore him, the imperishable,
by whom, when propitiated, the world was first created, and mankind
will assuredly be multiplied.”

Thus instructed by their father, the ten Prachetasas plunged into the
depths of the ocean, and with minds wholly devoted to Ndrdyafia, the
sovereign of the universe, who is beyond all worlds, were engrossed by
religious austerity for ten thousand years : remaining there, they with
fixed thoughts praised Hari, who, when propitiated, confers on those who
praise him all that they desire.

Maitreya. — The excellent praises that the Prachetasas addressed to
Vishiiu, whilst they stood in the deep, you, oh best of Munis, are qualified
to repeat to me.

Para^ara. — Hear, Maitreya, the hymn which the Prachetasas, as they
stood in the waters of the sea, sang of old to Govinda, their nature being
identified with him : —

“We bow to him whose glory is the perpetual theme of every speech ;
him first, him last; the supreme lord of the boundless world; who is
primeval light; who is without his like; indivisible and infinite; the
origin of all existent things, movable or stationary. To that supreme
being who is one with time, whose first forms, though he be without form,
are day and evening and night, be adoration. Glory to him, the life
of all living things, who is the same with the moon, the receptacle of
ambrosia, drunk daily by the gods and progenitors : to him who is one
with the sun, the cause of heat and cold and rain, who dissipates the
gloom, and illuminates the sky with his radiance : to him who is one with
earth, all-pervading, and the asylum of smell and other objects of sense,
supporting the whole world by its solidity. We adore that form of the
deity Hari which is water, the womb of the world, the seed of all living
beings. Glory to the mouth of the gods, the eater of the Havya ; to the
eater of the Kavya, the mouth of the progenitors; to Vishfiu, who is
identical with fire ; to him who is one with air, the origin of ether,
existing as the five vital airs in the body, causing constant vital action ;
to him who is identical with the atmosphere, pure, illimitable, shapeless.

VI8H1SU GRANTS THEIR PRAYER.

109

separating all creatures. Glory to Krishtia, who is Brahm4 in the form
of sensible objects, who is ever the direction of the faculties of sense. We
offer salutation to that supreme Hari who is one with the senses, both
subtle and substantial, the recipient of all impressions, the root of all
knowledge : to the universal soul, who, as internal intellect, delivers the
impressions received by the senses to soul: to him who has the properties
of Prakriti ; in whom, without end, rest all things ; from whom all things
proceed *, and who is that into which all things resolve. We worship that
Purushottoma, the god who is pure spirit, and who, without qualities, is
ignorantly considered as endowed with qualities. We adore that supreme
Brahma, the ultimate condition of Vishiiu, unproductive, unborn, pure,
void of qualities, and free from accidents ; who is neither high nor low,
neither bulky nor minute, has neither shape, nor colour, nor shadow, nor
substance, nor affection, nor body; who is neither etherial nor susceptible
of contact, smell, or taste ; who has neither eyes, nor ears, nor motion,
nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment,
nor splendour ; who is without cause, without fear, without error, without
fault, undecaying, immortal, free from passion, without sound, impercep-
tible, inactive, independent of place or time, detached from all investing
properties; but (illusively) exercising irresistible might, and identified
with all beings, dependent upon none. Glory to that nature of Vishfiu
which tongue can not tell, nor has eye beheld.”

Thus glorifying Yishfiu, and intent in meditation on him, the Prache-
tasas passed ten thousand years of austerity in the vast ocean ; on which
Hari, being pleased with them, appeared to them amidst the waters, of
the complexion of the full-blown lotus leaf. Beholding him mounted on
the king of birds, Garuda, the Prachetasas bowed down their heads in
devout homage ; when Vishnu said to them, “ Receive the boon you have
desired; for I, the giver of good, am content with you, and am present.”
The Prachetasas replied to him with reverence, and told him that the
cause of their devotions was the command of their father to effect the
multiplication of mankind. The god, having accordingly granted to
them the object of their prayers, disappeared, and they came up from
the water.

F f

CHAP. XV.

The world overrun with trees : they are destroyed by the Prachetasas. Soma pacifies
them, and gives them Marishd to wife: her story: the daughter of the nymph
Pramlocha. Legend of Kanfiu. M&rish£’s former history. Daksha the son of the
Prachetasas : his different characters : his sons : his daughters : their marriages and
progeny : allusion to Prahl&da, his descendant.

Whilst the Prachetasas were thus absorbed in their devotions, the
trees spread and overshadowed the ' unprotected earth, and the people
perished : the winds could not blow; the sky was shut out by the forests ;
and mankind was unable to labour for ten thousand years. When the
sages, coming forth from the deep, beheld this, they were angry, and,
being incensed, wind and flame issued from their mouths. The strong
wind tore up the trees by their roots, and left them sear and dry, and the
fierce fire consumed them, and the forests were cleared away. When
Soma (the moon), the sovereign of the vegetable world, beheld all except
a few of the trees destroyed, he went to the patriarchs, the Prachetasas,
and said, “ Restrain your indignation, princes, and listen to me. I will
form an alliance between you and the trees. Prescient of futurity, I have
nourished with my rays this precious maiden, the daughter of the woods.
She is called Mdrishfi, and is assuredly the offspring of the trees. She
shall be your bride, and the multiplier of the race of Dhruva. From a
portion of your lustre and a portion of mine, oh mighty sages, the patri-
arch Daksha shall be born of her, who, endowed with a part of me, and
composed of your vigour, shall be as resplendent as fire, and shall mul-
tiply the human race.

“ There was formerly (said Soma) a sage named Kafidu, eminent in
holy wisdom, who practised pious austerities on the lovely borders of the
Gomati river. The king of the gods sent the nymph Pramloch4 to
disturb his penance, and the sweet- smiling damsel diverted the sage
from his devotions. They lived together, in the valley of Mandara, for
a hundred and fifty years; during which, the mind of the Muni was
wholly given up to enjoyment. At the expiration of this period the

PBAMLOCHA NOT ALLOWED BY KAI^lSu TO DEPART.

Ill

nymph requested his permission to return to heaven; but the Muni,
still fondly attached to her, prevailed upon her to remain for some time
longer ; and the graceful damsel continued to reside for another hundred
years, and delight the great sage by her fascinations. Then again she
preferred her suit to be allowed to return to the abodes of the gods; and
again the Muni desired her to remain. At the expiration of more than a
century the nymph once more said to him, with a smiling countenance,
‘ Brahman, 1 depart ;’ but the Muni, detaining the fine-eyed damsel,
replied, ‘ Nay, stay yet a little ; you will go hence for a long period.’
Afraid of incurring an imprecation, the graceful nymph continued with
the sage for nearly two hundred years more, repeatedly asking his per-
mission to go to the region of the king of the gods, but as often desired
by him to remain. Dreading to be cursed by him, and excelling in
amiable manners, well knowing also the pain that is inflicted by separa-
tion from an object of aflection, she did not quit the Muni, whose mind,
wholly subdued by love, became every day more strongly attached to
her.

“ On one occasion the sage was going forth from their cottage in a
great hurry. The nymph asked him where he was going. ‘ The day,’
he replied, ‘ is drawing fast to a close : I must perform the Sandhy^
worship, or a duty will be neglected.’ The nymph smiled mirthfully as
she rejoined, ‘ Why do you talk, grave sir, of this day drawing to a close :
your day is a day of many years, a day that must be a marvel to all :
explain what this means.’ The Muni said, ‘ Fair damsel, you came to
the river-side at dawn; I beheld you then, and you then entered my
hermitage. It is now the revolution of evening, and the day is gone.
What is the meaning of this laughter ? Tell me the truth.’ Pramlochd
answered, ‘ You say rightly,’ venerable Brahman, ‘ that I came hither at
morning dawn, but several hundred years have passed since the time of
my arrival, ^his is the truth.’ The Muni, on hearing this, was seized
with astonishment, and asked her how long he had enjoyed her society :
to which the nymph replied, that they had lived together nine hundred
and seven years, six months, and three days. The Muni asked her if
she spoke the truth, or if she was in jest; for it appeared to him that

112

DEPARTURE OF PRAMLOCHA.

they had spent but one day together : to which Pramlochh replied, that
she should not dare at any time to tell him who lived in the path of piety
an untruth, but particularly when she had been enjoined by him to
inform him what had passed.

“ When the Muni, princes, had heard these words, and knew that it
was the truth, he began to reproach himself bitterly, exclaiming, ‘ Fie,
lie upon me ; my penance has been interrupted ; the treasure of the
learned and the pious has been stolen from me ; my judgment has been
blinded: this woman has been created by some one to beguile me:
Brahma is beyond the reach of those agitated by the waves of infirmity ^
I had subdued my passions, and was about to attain divine knowledge.
This was foreseen by him by whom this girl has been sent hither. Fie
on the passion that has obstructed my devotions. All the austerities that
would have led to acquisition of the wisdom of the Vedas have been
rendered of no avail by passion that is the road to hell.’ The pious
sage, having thus reviled himself, turned to the nymph, who was sitting
nigh, and said to her, ‘ Go, deceitful girl, whither thou wilt : thou hast
performed the office assigned thee by the monarch of the gods, of dis-
turbing my penance by thy fascinations. I will not reduce thee to ashes
by the fire of my wrath. Seven paces together is sufficient for the
friendship of the virtuous, but thou and I have dwelt together. And in
truth what fault hast thou committed? why should I be wroth with thee?
The sin is wholly mine, in that 1 could not subdue my passions : yet fie
upon thee, who, to gain favour with Indra, hast disturbed my devotions ;
vile bundle of delusion.’

“ Thus spoken to by the Muni, Pramlochd stood, trembling, whilst big
drops of perspiration started from every pore ; till he angrily cried to her,
‘Depart, begone.’ She then, reproached by him, went forth from his
dwelling, and, passing through the air, wiped the perspiration from her
person with the leaves of the trees. The nymph went from tree to tree,
and as vrith the dusky shoots that crowned their summits she dried her

limbs, which were covered with moisture, the child she had conceived by

/

> Or, ‘immersed in the six Urmis’ explained hunger, thirst, sorrow, stupe-

faction, decay, and death.

BIRTH OF MArISHA.

113

the Riahi came forth from the pores of her skin in drops of perspiration.
The trees received the living dews, and the winds collected them into one
mass. This,” said Soma, “I matured by my rays, and gradually it
increased in size, till the exhalation that had rested on the tree tops
became the lovely girl named Marish^. The trees will give her to you,
Prachetasas : let your indignation be appeased. She is the progeny of
Kaddu, the child of Pramlochd, the nursling of the* trees, the daughter of
the wind and of the moon. The holy Kaddu, after the interruption of
his pious exercises, went, excellent princes, to the region of Yishiiu,
termed Purushottama, where, Maitreya^, with his whole mind he de-
voted himself to the adoration of Hari; standing fixed, with uplifted
arms, and repeating the prayers that comprehend the essence of divine
truth’.”

The Prachetasas said, “We are desirous to hear the transcendental

3 There is some confusion here in re-
gard to the person addressed, but the con-
text shews that the insertion of Maitreya’s
name is an inadvertence, and that the pas-
sage is a continuation of Soma’s speech to
the Prachetasas.

“ The phrase is l ‘ made up

of the farther boundary of Brahma im-
plying either ‘comprehending the supreme,
or Brahma, and transcendental wisdom,
Pdra;’ or, ‘consisting of the farthest li-
mits (P4ra) or truths of the Vedas or
Brahma that is, being the essence of the
Vedanta philosophy. The hymn that^fol-
lows is in fact a mantra or mystical prayer,
commencing with the reiteration of the.
word Para and P4ra; as, mt Vlt
TO \ ^ wmc tjirojr.

TO TOtfWftl TOTO: h Para means ‘ su-
preme, infinite;^ and Para, ^the farther
bank or limit/ the point that is to be at-
tained by crossing a river or sea, or figu-
ratively the world or existence. Vishnu,

then, is Para, that which nothing sur-
passes; and Para, the end or object of
existence ; he is Apara pdra, the farthest
bound of that which is illimitable, or space
and time : he is Param parebhyah, above
or beyond the highest, being beyond or
superior to aft» the elements : he is Para-
mfirtha rupi, or identical with final truth,
or knowledge of soul : he is Brahma p&ra,
the object or essence of spiritual wisdom.
Paraparabhuta is said to imply the farther
limit (Para) of rudimental matter (Para).
He is Para, or chief Paranam, of those ob-
jects which are beyond the senses: and
he is P&rapdra, or the boundary of bounda-
ries ; that is, he is the comprehensive in-
vesture of, and exterior to, those limits by
w-hich soul is confined ; he is free from all
incumbrance or impediment. The pas-
sage may be interpreted in different ways,
according to the ingenuity ■with which the
riddle is read.

G GT

114

FORMER LIFE OF MARISHA.

prayers, by inaudibly reciting which the pious Kahdu propitiated Ko-
sova.” On which Soma repeated as follows: ‘“Vishhu is beyond the
boundary of all things : he is the infinite : he is beyond that which is
boundless : he is above all that is above : he exists as finite truth : he is
the object of the Veda; the limit of elemental being; unappreciable by
the senses ; possessed of illimitable might : he is the cause of cause ; the
cause of the cause of cause ; the cause of finite cause ; and in effects, he,
both as every object and agent, preserves the universe : he is Brahma
the lord ; Brahma all beings ; Brahma the progenitor of all beings ; the
imperishable : he is the eternal, undecaying, unborn Brahma, incapable
of increase or diminution: Purushottama is the everlasting, uncreated,
immutable Brahma. May the imperfections of my nature be annihilated
through his favour.’ Reciting this eulogium, the essence of divine truth,
and propitiating Kesdva, Kafidu obtained final emancipation.

“ Who Marishi was of old I will also relate to you, as the recital of
her meritorious acts will be beneficial to you. She was the widow of a
prince, and left childless at her husband's death : she therefore zealously
worshipped Vishnu, who, being gratified by her adoration, appeared to
her, and desired her to demand a boon ; on which she revealed to him
the wishes of her heart. ‘ I have been a widow, lord,’ she exclaimed,
‘even from my infancy, and my birth has been in vain: unfortunate
have I been, and of little use, oh sovereign of the world. Now therefore
1 pray thee that in succeeding births I may have honourable husbands,
and a son equal to a patriarch amongst men : may 1 be possessed of
affluence and beauty : may I be pleasing in the sight of all : and may I
be born out of the ordinary course. Grant these prayers, oh thou who
art propitious to the devout.’ Hrishikei^, the god of gods, the supreme
giver of all blessings, thus prayed to, raised her from her prostrate atti-
tude, and said, ‘ In another life you shall have ten husbands of mighty
prowess, and renowned for glorious acts ; and you shall have a son mag-
nanimous and valiant, distinguished by the rank of a patriarch, from
whom the various races of men shall multiply, and by whose posterity
the universe shall be filled. You, virtuous lady, shall be of marvellous
birth, and you shall be endowed with grace and loveliness, delighting the

BIBTH OF DASSHA.

116

hearts of men/ Thus having spoken, the deity disappeared, and the
princess was accordingly afterwards born as Mdrisha, who is given to
you for a wife V*

Soma having concluded, the Prachetasas took Marish&, as he had
enjoined them, righteously to wife, relinquishing their indignation against
the trees : and upon her they begot the eminent patriarch Daksha, who
had (in a former life) been born as the son of Brahma ^ This great sage,
for the furtherance of creation, and the increase of mankind, created
progeny. Obeying the command of Brahm4, he made movable and
immovable things, bipeds and quadrupeds; and subsequently, by his
will, gave birth to females, ten of whom he bestowed on Dharma, thir-
teen on Ka^yapa, and twenty-seven, who regulate the course of time, on
the moon^. Of these, the gods, the Titans, the snake-gods, cattle, and
birds, the singers and dancers of the courts of heaven, the spirits of evil,
and other beings, were bom. From that period forwards living creatures

* This part of the legend is peculiar to
our text, and the whole story of Marisha^s
birth is nowhere else so fully detailed.
The penance of the Prachetasas, and its
consequences, are related in the Agni,
Bhagavata, Matsya, Padma, Vayu, and
Br&hma Puranas, and allusion is briefly
made to Marisha^s birth. Her origin from
KaiSiflu and Pramlocha is narrated in a
different place in the Br^ma Purana,
where the austerities of Kan&u, and the
necessity for their interruption, are de-
scribed. The story, from that authority,
was translated by the late Professor Chezy,
and is published in the first number of
the Journal Asiatique.

^ The second birth of Daksha, and his
share in the peopling of the earth, is nar-
rated in most of the Purfinas in a similar
manner. It is perhaps the original le-
gend, for Daksha seems to be an irregular
adjunct to the Prajipatis, or mind-born
sons of Brahm£ (see p. 49. n, 2) $ and the

allegorical nature of his posterity in that
character (p. 54) intimates a more recent
origin. Nor does that series of descendants
apparently occur in the Mahabharata, al-
though the existence of two Dakshas is
especially remarked there (Moksha Dh.) ;

ipaj: bs i In the

Adi Parva, which seems to be the freest
from subsequent improvements, the Daksha
noticed is the son of the Prachetasas. The
incompatibility of the two accounts is re-
conciled by referring the two Dakshas to
different Manwantaras. The Daksha who
proceeded from Brahma as a Prajapati
being born in the first, or Swdyambhuva,
and the son of the Prachetasas in the
Chdkshusha Manwantara. The latter how-
ever, as descended from Uttanapada, should
belong to the first period also. It is evi-
dent that great confusion has been made
by the Purdnas in Daksha^s history.

® That is, they are the Nakshatras, or
lunar asterisms.

116

SEPEATED BIRTHS OF THE RISHIS.

were engendered by sexual intercourse : before the time of Dakshu they
were variously propagated, by the will, by sight, by touch, and by the
influence of religious austerities practised by devout sages and holy
saints.

Maitreya. — Daksha, as I have formerly heard, was bom from the
right thumb of Brahm4 : tell me, great Muni, bow he was regenerate as
the son of the Prachetasas. Considerable perplexity also arises in my
mind, how he, who, as the son of M4risha, was the grandson of Soma,
could be also his father-in-law.

ParAsara. — Birth and death are constant in all creatures : Rishis and
sages, possessing divine vision, are not perplexed by this. Daksha and
the other eminent Munis are present in every age, and in the interval of
destruction cease to be ^ : of this the wise man entertains no doubt.
Amongst them of old there was neither senior nor junior ; rigorous
penance and acquired power were the sole causes of any difierence of
degree amongst these more than human beings.

7 ‘They are removed’ which

the commentator explains by I

‘ are absorbed, as if they were fast asleep
but in every age or Yuga, according to the
text — ^in every Manwantara, according to
the comment — the Rishis reappear, the
circumstances of their origin only being
varied. Daksha therefore, as remarked in
the preceding note, is the son of Brahmk
in one period, the son of the Prachetasas
in another. So Soma, in the Swayambhuva
Manwantara, was bom as the son of Atri ;
in the Chakshusha, he was produced by
churning the ocean. The words of our
text occur in the Hari Vansa, with an un-
important variation :
uifN I 'll

wm II ^ Birth and obstruction are con-
stant in all beings^ but Rishis and those
men who are wise are not perplexed by
this f that is, not, as rendered above, by

the alternation of life and death ; but, ac-
cording to the commentator on the Hari
Vansa, by a very different matter, the pro-
hibition of unlawful marriages. Utpatti,
^ birth of progeny,^ is the result of their
will; Nirodha, ^obstruction,^ is the law
prohibiting the intermarriage of persons
connected by the offering of the funeral
cake; flnw: I to

which Rishis and sages are not subject,
either from their matrimonial unions being
merely platonic, or from the bad example
set by Brahma, who, according to the Ve-
das, approached his own daughter; infPT
^ f); Oi wftr: i a mystery we
have already had occasion to advert to
(p. 51. n. 5). The explanation of the text,
however, given by the commentator appears
forced, and less natural than the interpre-
tation preferred above.

THE FIRST FR06ENY OF DAK8HA.

117

Maitreya. — Narrate to me, venerable Brahman, at length, the birth
of the gods. Titans, Gandharbas, serpents, and goblins.

PARi^ARA. — In trhat manner Daksha created living creatures, as com-
manded by Brahm&, you shall hear. In the first place he willed into
existence the deities, the Rishis, the quiristers of heaven, the Titans, and
the snake-gods. Finding that his will-born progeny did not multiply
themselves, he determined, in order to secure their increase, to establish
sexual intercourse as the means of multiplication. For this purpose he
espoused Asikni, the daughter of the patriarch Virafia^, a damsel ad-
dicted to devout practices, the eminent supportress of the world. By her
the great father of mankind begot five thousand mighty sons, through
whom he expected the world should be peopled. Ndrada, the divine
Rishi, observing them desirous to multiply posterity, approached them,
and addressed them in a friendly tone : “ Illustrious Haryaswas, it is
evident that your intention is to beget posterity ; but first consider this :
why should you, who, like fools, know not the middle, the height, and
depth of the world propagate offspring? When your intellect is no
more obstructed by interval, height, or depth, then how, fools, shall ye
not all behold the term of the universe?” Having heard the words of
Ndrada, the sons of Daksha dispersed themselves through the regions,
and to the present day have not returned ; as rivers that lose themselves
in the ocean come back no more.

The Haryaswas having disappeared, the patriarch Daksha begot by
the daughter of Viraiia a thousand other sons. They, who were named
Savalaswas, were desirous of engendering posterity, but were dissuaded
by N4rada in a similar manner. They said to one another, “ What the
Muni has observed is perfectly just. We must follow the path that our

* This is the usual account of Daksha’s vf VWR twftlHT

marriage, and is that of the Mahdbharata, RWH I This seems to be merely a new
Adi P. (p. 1 13), and of the Brahma Pu- edition of an old story,
rdna, which the Hari Vansa, in the first “ l The commentator ex-

part, repeats. In another portion, the plains it to mean the origin, duration, and
Pushkara Mdh^tmya, however, Daksha, it termination of subtile rudimental body ;
is said, converts half himself into a female, but the Padma and Linga P. distinctly
by whom he begets the daughters pre- express it, ‘ the extent of the earth
sently to be noticed : ^ KnhFRRnsd HHKdRiv WW 1

n h

118

THE SECOND RACE OF DAKSHA’S SONS.

brothers have travelled, and when we have aecertained the extent <Xf the
universe, we will multiply our race.” Accordingly they scattered thOm^
selves through the regions, and, like rivers flowing into the sea, ihey
returned not again. Henceforth brother seeking for brother disappears,
through ignorance of the products of the first principle of things. Daksha
the patriarch, on finding that all these his sons had vanished, was in-
censed, and denounced an imprecation upon Ndrada^®.

Ndrada^s interference, and the fruit-
less generation of the first progeny of
Daksha, is an old legend. The Mahd-
bhirata (Aidi P. p. 113) notices only one
set of sons, who, it is said, obtained
Moksha, or liberation, through Nareda^s
teaching them the S&nkhya philosophy.
The Brahma, Matsya, V&yu, Linga, Pad-
ma, Agni, and Bhagavata Puranas teU the
story much as in the text, and not unfre-
quently in the same words. In general they
merely refer to the imprecation denounced
upon Narada, as above. The Bhfigavata
specifies the imprecation to be perpetual
peripateticism. Daksha says to him, ^There
shall not be a resting-place for thee in all
these regions ^ ^ ^ ^

mr: RIJ i The Kurma repeats the impre-
cation merely to the effect that Narada
shall perish, and gives no legend. In the
Brahma Vaivartta, Narada is cursed by
Brahma, on a similar occasion, to become
the chief of the Gandharbas, whence his
musical propensities: but the Bhagavata,
VI. 7, has the reverse of this legend, and
makes him first a Gandharba, then a S^u-
dra, then the son of Brahmfi. The Brahma
P., and after it the Hari Vansa and the
Vayu P., have a different and not very
intelligible story. Daksha, being about to
pronounce an imprecation upon Ndrada,
was appeased by Brahmd and the Rishis,
and it was agreed between them that N4-

rada should be again bom, as the son of
Kasyapa, by one of Daksha^s daughters.
This seems to be the gist of the legend,
but it is very confusedly told. The ver-
sion of the Brdhma P., which is the same
as that of Hari Vansa, may be thus ren-
dered : The smooth-speaking Ndrada ad-
dressed the sons of Daksha for their de-
struction and his own ; for the Muni
Kasyapa begot him as a son, who was
the son of Brahma, on the daughter of
Daksha, through fear of the latter^s impre-
cation. He was formerly the son of Para-
meshfhi (Bralima), and the excellent sage
Kasyapa next begot him, as if he were his
father, on Asikni, the daughter of Virana.
Whilst he was engaged in beguiling the
sons of the patriarch, Daksha, of resistless
power, determined on his destruction ; but
he was solicited by Brahmd, in the pre-
sence of the great sages, and it was agreed
between them that Ndrada, the son of
Brahma, should be bora of a daughter of
Daksha. Consequently Daksha gave his
daughter to Paramesh^hi, and by her was
N&rada born.^^ Now several difficulties
occur here. Asikni is the wife, not the
daughter, of Daksha ; but this may be a
blunder of the compiler, for in the parallel
passage of the Vdyu no name occurs. In
the next place, who is this daughter ? for,
as we shall see, the progeny of all Daksha^s
daughters are fully detailed, and in no

THE DAVGBTEES OF DAS8HA.

119

Then, Maitreya, the wise patriarch, it is handed down to ns, being
anxions to people the world, created sixty daughters of the daughter of
Vira6a“; ten of whom he gave to Dharma, thirteen to Ka6yapa, and
twenty-seven to Soma, four to Arishtanemi, two to Bahuputra, two to
Angiras, and two to Krii^wa. 1 will tell you their names. Arundhati,
Vasu, Y&mi, Lambd, Bhdnh, Marutwati, Sankalpd, Muhhrttd, S4dhy&,
and Vi4w& were the ten wives of Dharma^^ and bore him the following

authority consulted is Nlb*ada mentioned as
the son of either of them^ or as the son of
Kasyapa. Daksha^ too^ gives his daughter,
not to Kasyapa, but to Paramesh^hi, or
Brahmd. The commentator on the Hari
Vansa solves this by saying he gives her
to Brahmd for Kasyapa. The same bar-
gain is noticed in the Vfiyu, but Narada is
also said there to be adopted by Kas'yapa :
^ Ann fftm: l Again, however,

it gives Daksha^s imprecation in the same
words as the Hari Vansa 5 a passage, by
the way, omitted in the Brahma : WTOf ^
n>HrnS ^ 1 ^ Nfirada, perish

(in your present form), and take up your
abode in the womb/ Whatever may be
the original of this legend, it is evidently
imperfectly given by the authorities here
cited. The French translation of the pas-
sage in the Hari Vansa can scarcely be
admitted as correct : assuredly
fbwf ^ it ^ ftnNr

^ I is not ^ le Devarchi Dakcha,

epoux d^Asikni, fille de Virdna, fut Paieul
de cet illustii mouni ainsi reg^ner^.’ ^
ftmnT: is more consistently said by the
commentator to mean Kasyapa. The Vayu
P. in another part, a description of the
different orders of Rishis, states that the
Devarshis Parvata and Nareda were sons
of Kasyapa : 1

In the account of Kdrttavirya, in the Br&h-
ma P. and Hari Vansa, Ndrada is intro-

duced as a Oandharba, the son of Vari-
d&sa; being the same, according to the
commentator on the latter, as the Gan-
dharba elsewhere called Upavarhana.

The prior specification (p. 115) was
fifty. The Mahfibhdrata, Adi P. 113, and,
again, Moksha Dharma, has the same num-
ber. The Bhagavata, Kurma, Padma, Lin-
ga, and Vayu P. state sixty. The former
is perhaps the original, as the fullest and
most consistent details relate to them and
their posterity.

This is the usual list of Dharma’s
wives. The Bh^vata substitutes Kakud
for Arundhati. The Padma P., Matsya P.,
and Hari Vansa contain two different ac-
count of Daksha’s descendants : the first
agrees with our text; the second, which
is supposed to occur in the Padma Kalpa,
is somewhat varied, particularly as to the
wives of Dharma, who are said to be five.
The nomenclature varies, or.

Padma P.

Hari Vansa.

Matsya.

Lakshmi

Lakshmi

Lakshmi

Saraswati

Kirtti

Saraswati

Ganga

Viswesd

Sddhya

Viswfi

Sddhyi

VisSvesi

Sfivitri

Marutwati

Urjjaswati.

There is evident

inaccuracy

in all the co*

pies, and the names may in some instances
be erroneous. From the succeeding enu-
meration of their descendants, it appears
that Kama was the son of Lakshnu ; the

pmgmy. Tl1te'-i^i'^''Vilwd were the “VIlililteiBM**; ai»i:
those of S&dhy&. The M&rats, or wiads, werd the children
the Vasus, of Vasu. The Bhdnus (or svms) of Bhinu ; and the ileities
presiding over moments, of Muhdrtti. Ghosha was the son of Lambd
(an arc of the heavens) ; Ndgavithi (the milky way), the daughter of
Y&mi (night). The divisions of the earth were bom of Arundhati ; and
Sankalpa (pious purpose), the soul of all, was the son of Sankalp4. The
deities called Vasus, because, preceded by fire, they abound in splendour
and might *®, are severally named Apa, Dhmva, Soma, Dhava (fire), Anila
(wind), Anala (fire), Pratyfisha (day-break), and Prabh4sa (light). The
four sons of Apa were VaitaMya, Srama (weariness), Sr^nta (fatigue),
and Dhur (burthen). Kdla (time), the cherisher of the world, was the
son of Dhruva. The son of Soma was Varchas (light), who was the
father of Varchaswi (radiance). Dhava had, by his wife Manohara (love-

liness), Dravina, Hutahavyavaha, Sisira, Prana, and RamaAa. The two

/

sons of Anila (wind), by his wife Siva, were Manojava (swift as thought)
and Avijndtagati (untraceable motion). The son of Agni (fire), Kum^ra,
was born in a clump of Sara reeds: his sons were S4kha, Vis^kha,
Naigameya, and Prishthaja. The oifspring of the Krittikas was named
Kdrtikeya. The son of Pratydsha was the Riski named Devala, who
had two philosophic and intelligent sons*'*. The sister of Y^chaspati,
lovely and virtuous, Yogasiddha, who pervades the whole world without

Sadhyas, of Sadhya; the Viawadevas, of
Viswd; the Maruts, of Marutwati; and
the Vasus, of Devi, who may be either
the Saraswati or Savitri of the previous
enumeration.

The Viswadevas are a class of gods
to whom sacrifices should be offered daily.
Manu, III. 121. They are named in some
of the Pur&nas, as the V^yu and Matsya :
the former specifying ten ; the latter,
twelve.

The S^dhyas, according to the Vayu,
are the personified rites and prayers of the
Vedas, born of the metres, and partakers
of the sacrifices ; wun

^ l The same work

names twelve, which are all names of sa-
crifices and formulae, as Darsa, Paurna-
mksa, Vrihadaswa, Rathantara, &c. The
Matsya P., Padma P., and Hari V. have a
different set of seventeen appellations, ap-
parently of arbitrary selection, as Bhava,
Prabhava, fsa, Arurii, &c.

Or, according to the Padma P., be-
cause they are always present in light, or
luminous irradiation:
vniTO utifi flpff I writ uutwuii: ii

The Vayu supplies their names,
Kshamiivartta ( patient ) and Manaswin

defied # wife of Ihrabhisa, the eigbtb of lie Vi^,

a&d b4^ W Vie^rakkrmi, the author of a thousand

arts, the mechanist of the gods, the fabricator of all ornaments, the chief
of artists, the constructor of the self-moving chariots of the deities,
and by whose skill men obtain subsistence. Ajaikap&d, Ahirvradhna,
and the wise Rudra Twash'tri, were bom; and the self- born son of
Twashtri was also the celebrated Vi4war6pa. There are eleven well-
known Rudras, lords of the three worlds, or Hara, Bahuriipa, Tryam-
baka, Aparajita, Vrishakapi, Sambhu, Kaparddi, Raivata, Mrigavyadha,
Sarva, and Kap4li^^; but there are a hundred appellations of the immea-
surably mighty Rudras

The passage is, WJT

I Higniwiww; uvt

U Whose sons they are does not ap-
pear; the object being, according to the
comment, to specify only the ^ eleven di-
visions or modifications of the youngest
Rudra, Twashta iiVgrgiHW
HPT I We have, however, an unusual va-
riety of reading here in two copies of the
comment : ^ The eleven Rudras, in whom
the family of Twasht'ri (a synonyme, it
may be observed, sometimes of Viswa-
karmd) is included, were born. The enu-
meration of the Rudras ends with Apara-
jita, of whom Tryambaka is the epithet

irgfir wuvrfvwv’if i Ac-

cordingly the three last names in all the
other copies of the text are omitted in these
two; their places being supplied by the
three first, two of whom are always named
in the lists of the Rudras. According to
the Vayu and Brahma P. the Rudras are
the children of Kasyapa by Surabhi : the
Bhagavata makes them the progeny of
Bhuta and Sarup4 : the Matsya, Padma,
and Hari V., in the second series, the
offspring of Surabhi by Brahma. The

names in three of the Pauranic authorities
run thus :

V6yu.

Matsya.

Bh<%avata.

Ajaikapad

Ajaikapad

Ajaikapad

Ahirvradhna

Ahirvradhna

Ahirvradhna

Hara

Hara

Ugra

Nirrita

Nirritti

Bhima

fswara

Pingala

Varna

Bhuvana

Dahana

Mahan

Angaraka

Aparajita

Bahunipa

Arddhaketu

Mrigavyadha

Vrishakapi

Mrityu

Senani

Aja

Sarjia

Sajja

Bhava

Kapali

Kapali

Raivata.

The Brahma or Hari V., the Padma, the
Linga, &c. have other varieties; and the
Lexicons have a different reading from all,
as in that of Ja^adhara they are Ajaika-
pad, Ahivradhna, Virupdksha, Sureswara,
Jayanta, Bahurupaka, Tryambaka, Apara-
jita, Vaivaswata, Savitra, and Hara. The
variety seems to proceed from the writers
applying to the Rudras, as they may legi-
timately do, different appellations of the
common prototype, or synonymes of Rudra
or S^iva, selected at will from his thousand
and eight names, according to the Linga P.

The posterity of Daksha^s daughters

T i

122

THE WIVES OF Ka4yAPA* THE ADITYAS.

The daughters of Daksha who were married to Kasyapa were Aditi,
Diti, Danu, ArishU, Surasa, Surabhi, Vinat6, T4mr&, Krodhaya44, Id&,
Khas6, Kadru, and whose progeny I will describe to you. There

were twelve celebrated deities in a former Manwantara, called Tushitas^,
who, upon the approach of the present period, or in the reign of the last
Manu, Ch^kshusha, assembled, and said to one another, “ Come, let us
quickly enter into the womb of Aditi, that we may be born in the next
Manwantara, for thereby we shall again enjoy the rank of gods and
accordingly they were born the sons of Kasyapa, the son of Marichi, by
Aditi, the daughter of Daksha ; thence named the twelve Adityas ; whose
appellations were respectively, Vishhu, Sakra, Aryaman, Dh6ti, Twdsh'tri,
P6shan, Vivaswat, Savitri, Mitra, Varuiia, Ansa, and Bhaga^^ These,
who in the Chakshusha Manwantara were the gods called Tushitas, were
called the twelve Adityas in the Manwantara of Vaivaswata.

The twenty-seven daughters of the patriarch who became the virtuous
wives of the moon were all known as the nymphs of the lunar constel-

by Dharma are clearly allegorical personi-
fications chiefly of two classes, one con-
sisting of astronomical phenomena, and the
other of portions or subjects of the ritual
of the Vedas.

There is some, though not much,
variation in these names in different Pu-
ranas. The Bh^avata has Sararn^, Kash-
iJha, and Timi, the parents severally of ca-
nine animals, beasts with uncloven hoofs,
and fishes, in place of Vinata, Khasa, and
Kadru ; disposing of the first and last dif-
ferently, The Vayu has Prava in place of
Arish^, and Anfiyush or Danayush for
Surasa. The Padma P., second series,
substitutes Kala, Anayush, Sinhika, Pisa-
chfi, V^ch for Arish^a, Surasa, Surabhi,
Tdmr£, and Muni; and omits Ida and
Khask In the Uttara Khanda of the
same, Kasyapa^s wives are said to be but
four, Aditi, Diti, Kadru, and Vinatd.

In the sixth reign, or that of Chi-
kshusha Manu, according to the text ; but
in book III. ch. i, the Tushitas are the
gods of the second or Swarochisha Man-
wantara. The Vayu has a much more
complete legend than any other Puraria
on this subject. In the beginning of the
Kalpa twelve gods, named Jayas, were
created by Brahma, as his deputies and
assistants in the creation. They, lost in
meditation, neglected his commands; on
which he cursed them to be repeatedly
bom in each Manwantara till the seventh.
They were accordingly, in the several
successive Manwantaras, Ajitas, Tushitas,
Satyas, Haris, Vaikunthas, Sadhyas, and
Adityas. Our authority and some others,
as the Brahma, have apparently intended
to refer to this account, but have confused
the order of the series.

THE WIVES OF THE MOON, AND OTHEBS. THE SONS OF DITI.

123

lations, which were called by their names, and had children who were
brilliant through their great splendour^. The wives of Arish'tanemi bore
him sixteen children The daughters of Bahuputra were the four
lightnings 2*. The excellent Pratyangirasa Richas were the children of
Angiras®, descended from the holy sage : and the deified weapons of the
gods 2® were the progeny of KriMSwa.

These classes of thirty-three divinities^ are born again at the end of a
thousand ages, according to their own pleasure ; and their appearance
and disappearance is here spoken of as birth and death : but, M aitreya,
these divine personages exist age after age in the same manner as the
sun sets and rises again.

It has been related to us, that Diti had two sons by Ka.4yapa, named
Hirat'iyaka4ipu and the invincible Hirafiy^ksha : she had also a daughter,

The Purarias that contain this ge-
nealogy agree tolerably well in these names.
The Bhagavata adds many details regard-
ing some of the Adityas and their descend-
ants.

The Nakshatra Yoginis, or chief stars
of the lunar mansions, or asterisms in the
moon’s path.

None of the authorities arc more spe-
cific on the subject of Arishfanemis’ pro-
geny. In the Mahabharata this is said to
be another name of Kasyapa :

The Bh%avata substitutes Tarksha
for this personage, said by the commenta-
tor to be likewise another mime of Kasyapa.
His wives are, Kadru, Vinatd, Patangi, and
Yamini, mothers of snakes, birds, grasshop-
pers, and locusts.

Enumerated in astrological works as
brown, red, yellow, and white; portend-
ing severally wind, heat, rain, famine.

The Richas, or verses, thirty-five in
number, addressed to presiding divinities,
denominated Pratyangirasas. The Bhaara-

vata calls the wives of Angiras, Swadh&
and Sati, and makes them the mothers of
the Pitris and the Atharvan Veda severally.

The S'astra devatas, ^ gods of the di-
vine weapons a hundred are enumerated
in the Ramayana, and they arc there term-
ed the sons of Krisaswa by Jaya and Vi-
jaya, daughters of the Prajapati; that is,
of Daksha. The Bhagavata terms the two
wives of Krisaswa, Archish (flame) and
Dhishaiia; the former is the mother of
Dhumaketu (comet) ; the latter, of four
sages, Devala, Vedasiras, Vayuna, and Ma-
nn. The allegorical origin of the weapons
is undoubtedly the more ancient.

This number is founded upon a text
of the Vedas, which to the eight Vasus,
eleven Rudras, and twelve Adityas, adds
Prajapati, either Brahmd or Daksha, and
Vashatkara, ^ deified oblation

Tjwn I They have the epithet ChhandajS,
as born in different Manwantaras, of their
own will : WTUVl I

124

THE SONS OF HIRA^YAKAIiPU.

Sinhikd, the wife of Viprachitti. Hira6yaka4ipu was the father of four
mighty sons, Anuhlada, H14da, the wise Prahl4da, and the heroic San-
hl4da, the augmentor of the Daitya race®. Amongst these, the illustrious
Prahldda, looking on all things with indifference, devoted his whole faith
to Jandrddana. The flames that were lighted by the king of the Daityas
consumed not him, in whose heart V&sudeva was cherished; and all the
earth trembled when, bound with bonds, he moved amidst the waters of
the ocean. His firm body, fortified by a mind engrossed by Achyuta,
was unwounded by the weapons hurled on him by order of the Daitya
monarch ; and the serpents sent to destroy him breathed their venomous
flames upon him in vain. Overwhelmed with rocks, he yet remained
unhurt ; for he never forgot Vishfiu, and the recollection of the deity was
his armour of proof. Hurled from on high by the king of the Daityas,
residing in Swerga, earth received him unharmed. The wind sent into
his body to wither him up was itself annihilated by him, in whom
Madhusddana was present. The fierce elephants of the spheres broke
their tusks, and vailed their pride, against the firm breast which the lord
of the Daityas had ordered them to assault. The ministrant priests of the
monarch were baffled in all their rites for the destruction of one so steadily
attached to Govinda : and the thousand delusions of the fraudulent Sam-
vara, counteracted by the discus of Krishna, were practised without
success. The deadly poison administered by his father’s officers he
partook of unhesitatingly, and without its working any visible change ;
for he looked upon the world with mind undisturbed, and, full of be-
nignity, regarded all things with equal affection, and as identical with
himself. He was righteous ; an inexhaustible mine of purity and truth ;
and an unfailing model for all pious men.

The Purarias generally concur in this senior wife of Kasyapa : irntf i

genealogy, /eading sometimes Anuhrada, and the V£yu terms Hiranyakasipu and
Hr&da, &c. for Anuhlada and the rest. Hiranyaksha the eldest of all the sons of
Although placed second in the order of that patriarch: ift %

Kasyapa’s descendants, the Daityas are in i So, “ Titan and his enormous

fact the elder branch. Thus the Mah^- brood” were heaven’s first bom.”
bhirata, Moksha Dherma, calls Diti the

CHAP. XVI.

Inquiries of Maitreya respecting the history of Prahlada.

Maitreya . — Venerable Muni, you have described to me the races
of human beings, and the eternal Vishhu, the cause of this world ; but
who was this mighty Prahldda, of whom you have last spoken ; whom
fire could not burn ; who died not, when pierced by weapons ; at whose
presence in the waters earth trembled, shaken by his movements, even
though in bonds ; and who, overwhelmed with rocks, remained unhurt.
I am desirous to hear an account of the unequalled might of that sage
worshipper of Vishhu, to whose marvellous history you have alluded.
Why was he assailed by the weapons of the sons of Diti ? why was so
righteous a person thrown into the sea? wherefore was he overwhelmed
with rocks? why bitten by venomous snakes? why hurled from the
mountain crest? why cast into the flames? why was he made a mark
for the tusks of the elephants of the spheres ? wherefore was the blast of
death directed against him by the enemies of the gods? why did the
priests of the Daityas practise ceremonies for his destruction ? why were
the thousand illusions of Samvara exercised upon him? and for what
purpose was deadly poison administered to him by the servants of the
king, but which was innocuous as food to his sagacious son ? All this I
am anxious to hear: the history of the magnanimous Prahlada ; a legend
of great marvels. Not that it is a wonder that he should have been
uninjured by the Daityas; for who can injure the man that fixes his
whole heart on Vishnu? but it is strange that such inveterate hatred
should have been shewn, by his own kin, to one so virtuous, so unweari-
edly occupied in worshipping Vishnu. You can explain to me for what
reason the sons of Diti offered violence to one so pious, so illustrious, so
attached to Vishfiu, so free from guile. Generous enemies wage no war
with such as he was, full of sanctity and every excellence ; how sliould
his own father thus behave towards him ? Tell me therefore, most illus-
trious Muni, the whole story in detail : I wish to hear the entire narrative
of the sovereign of the Daitya race.

K k

CHAP. XVII.

Legend of Prahlada. Hiranyakasipu, the sovereign of the universe ; the gods dispersed
or in servitude to him : Prahlada, his son, remains devoted to Vishnu : questioned
by his father, he praises Vishnu : Hiranyakasipu orders him to be put to death, but
in vain : his repeated deliverance : he teaches his companions to adore Vishnu.

P ARAI^ARA. — Listen, Maitreya, to the story of the wise and magnani-
mous Prahldda, whose adventures are ever interesting and instructive.
Hirahyakai^ipu, the son of Diti, had formerly brought the three worlds
under his authority, confiding in a boon bestowed upon him by Brahmh^
He had usurped the sovereignty of Indra, and exercised of himself the
functions of the sun, of air, of the lord of waters, of fire, and of the moon.
He himself was the god of riches ; he was the judge of the dead ; and he
appropriated to himself, without reserve, all that was offered in sacrifice
to the gods. The deities therefore, flying from their seats in heaven,
wandered, through fear of the Daitya, upon the earth, disguised in mortal
shapes. Having conquered the three worlds, he was inflated with pride,
and, eulogized by the Gandharbas, enjoyed whatever he desired. The
Gandharbas, the Siddhas, and the snake-gods all attended upon the
mighty Hiranyakasipu, as he sat at the banquet. The Siddhas delighted
stood before him, some playing on musical instruments, some singing
songs in his praise, and others shouting cries of victory ; whilst the
nymphs of heaven danced gracefully in the crystal palace, where the
Asura with pleasure quaffed the inebriating cup.

The illustrious son of the Daitya king, Prahldda, being yet a boy,
resided in the dwelling of his preceptor, where he read such writings as
are studied in early years. On one occasion he came, accompanied by
his teacher, to the court of his father, and bowed before his feet as he
was drinking. Hirafiyakasipu desired his prostrate son to rise, and said

1 The boon, according to the Vayu Pu- similar boon as the Vayu, and therefore,
raiia, was, that he should not be slain by says the commentator, Vishnu assumed the
any created being : the Kurma adds, ex- form of the Nrisinha, as being that of nei-
eept by Vishnu. The Bh^avata has a ther a man nor an animal.

PRAHLADA PRAISES VISHNU BEFORE HIS FATHER.

127

to him, “ Repeat, boy, in substance, and agreeably, what during the period
of your studies you have acquired.” “ Hear, sire,” replied Prahldda,
what in obedience to your commands I will repeat, the substance of all
I have learned : listen attentively to that which wholly occupies my
thoughts. I have learned to adore him who is without beginning, middle,
or end, increase or diminution ; the imperishable lord of the world, the
universal cause of causes.” On hearing these words, the sovereign of
the Daityas, his eyes red with wrath, and lip swollen with indignation,
turned to the preceptor of his son, and said, “ Vile Brahman, what is
this preposterous commendation of my foe, that, in disrespect to me, you
have taught this boy to utter ?” “ King of the Daityas,” replied the
Guru, “ it is not worthy of you to give way to passion : that which your
son has uttered, he has not been taught by me.” “ By whom then,” said
Hiranyakasipu to the lad, “ by whom has this lesson, boy, been taught
you? your teacher denies that it proceeds from him.” “ Vishnu, father,”
answered Prahldda, “is the instructor of the whole world: what else
should any one teach or learn, save him the supreme spirit?” “ Block-
head,” exclaimed the king, “ who is this Vishnu, whose name you thus
reiterate so impertinently before me, who am the sovereign of the three
worlds?” “ The glory of Vishnu,” replied Prahliida, “ is to be meditated
upon by the devout; it cannot be described: he is the supreme lord,
who is all things, and from whom all things proceed.” To this the king
rejoined, “Are you desirous of death, fool, that you give the title of
supreme lord to any one whilst I survive?” “ Vishdu, who is Brahma,”
said Prahldda, “ is the creator and protector, not of me alone, but of all
human beings, and even, father, of you : he is the supreme lord of all.
Why should you, sire, be offended?” Hirafiyakasipu then exclaimed,
“ What evil spirit has entered into the breast of this silly boy, that thus,
like one possessed, he utters such profanity?” “Not into my heart
alone,” said Prahlada, “has Vishnu entered, but he pervades all the
regions of the universe, and by his omnipresence influences the conduct
of all beings, mine, father, and thine 2.” “ Away with the wretch !” cried

‘■i The Puranas teach constantly incom- sage, the Supreme Being is not the inert
patible doctrines. Axxsording to this pas- cause of creation only, but exercises the

128 HISAllEtYAKASiPU ATTEMPTS TO PITT HIS SON IPO DEATH.

the king ; *' take him to his preceptor’s mansion. By whom conld he
have been instigated to repeat the lying praises of my foe ?"

According to the commands of his father, Prahl&da was conducted by
the Daityas back to the house of his Guru ; where, assiduous in attend-
ance on his preceptor, he constantly improved in wisdom. After a con-
siderable time had elapsed, the sovereign of the Asuras sent for him
again ; and on his arrival in his presence, desired him to recite some
poetical composition. Prahl^da immediately began, “ May he from
whom matter and soul originate, from whom all that moves or is uncon-
scious proceeds, he who is the cause of all this creation, Vishhu, be
favourable unto us !” On hearing which, Hirahyaka^ipu exclaimed, “ Kill
the wretch ! he is not fit to live, who is a traitor to his friends, a burning
brand to his own race !” and his attendants, obedient to his orders,
snatched up their weapons, and rushed in crowds upon PrahlAda, to
destroy him. The prince calmly looked upon them, and said, “ Daityas,
as truly as Vishfiu is present in your weapons and in my body, so truly
shall those weapons fail to harm me and accordingly, although struck
heavily and repeatedly by hundreds of the Daityas, the prince felt not
the least pain, and his strength was ever renewed. His father then
endeavoured to persuade him to refrain from glorifying his enemy, and
promised him immunity if he would not be so foolish as to persevere :
but Prahl&da replied, that he felt no fear as long as his immortal guardian
against all dangers was present in his mind, the recollection of whom was
alone sufficient to dissipate all the perils consequent upon birth or human
infirmities.

Hiraiiyakasipu, highly exasperated, commanded the serpents to fall
upon his disobedient and insane son, and bite him to death with their
envenomed fangs : and thereupon the great snakes Kuhaka, Takshaka,

functions of an active Providence. The as in the Puranas; but apparently the
commentator quotes a text of the Veda in most ancient parts of the Hindu ritual re-
support of this view : ww: Nfis: WHH ’DU cognised an active ruler in the Creator of
»rf uillNI I ‘ Universal soul entering into the imiverse ; the notion of abstract deity
men, governs their conduct.’ Incongrui- originating with the schools of philoso-
ties, however, are as frequent in the Vedas phy.

129

imd Andhaka, cltai||ed' with fotai poison, bit the prince in every part of
his body; but he, with thoughts immovably fixed on Krishfia, felt no
pain from their wounds, being immersed in rapturous recollections of
that divinity. Then the snakes cried to the king, and said, “ Our fangs
are broken ; our jewelled crests are burst ; there is fever in our hoods,
and fear in our hearts; but the skin of the youth is still unscathed:
have recourse, monarch of the Daityas, to some other expedient.” “ Ho,
elephants of the skies !” exclaimed the demon ; “ unite your tusks, and
destroy this deserter from his father, and conspirer with my foes. It is
thus that often our progeny are our destruction, as fire consumes the
wood from which it springs.” The young prince was then assailed by the
elephants of the skies, as vast as mountain peaks ; cast down upon the
earth, and trampled on, and gored by their tusks : but he continued to
call to mind Govinda, and the tusks of the elephants were blunted
against his breast. “ Behold,” he said to his father, “ the tusks of the
elephants, as hard as adamant, are blunted; but this is not by any
strength of mine : calling upon Jau^rddana is my defence against such
fearful affliction.”

Then said the king to his attendants, “ Dismiss the elephants, and let
fire consume him ; and do thou, deity of the winds, blow up the fire, that
this wicked wretch may be consumed.” And the Dandvas piled a mighty
heap of wood around the prince, and kindled a fire, to burn him, as their
master had commanded. But Prahldda cried, “ Father, this fire, though
blown up by the winds, burneth me not ; and all around 1 behold the
face of the skies, cool and fragrant, with beds of lotus flowers.”

Then the Brahmans who were the sons of Bhdrgava, illustrious priests,
and reciters of the Sdma-Veda, said to the king of the Daityas, “ Sire,
restrain your wrath against your own son. How should anger succeed
in finding a place in heavenly mansions? As for this lad, we will be his
instructors, and teach him obediently to labour for the destruction of
your foes. Youth is the season, king, of many errors ; and you should
not therefore be relentlessly ofiended with a child. If he will not listen
to us, and abandon the cause of Hari, we will adopt infallible measures
to work his death.” The king of the Daityas, thus solicited by the

L 1

190 PRAULJiiDA RETURNS TO THE HOUSE OP HIS TEACHER :

priests, commanded the prince to be liberated from the midst of the
flames.

Again established in the dwelling of his preceptor, Prahl4da gave
lessons himself to the sons of the demons, in the intervals of his leisure.
** Sons of the ofispring of Diti,” he was accustomed to say to them, ** hear
from me the supreme truth ; nothing else is fit to be regarded ; nothing
else here is an object to be coveted. Birth, infancy, and youth are the
portion of all creatures ; and then succeeds gradual and inevitable decay,
terminating with all beings, children of the Daityas, in death : this is
manifestly visible to all ; to you as it is to me. That the dead are born
again, and that it cannot be otherwise, the sacred texts are warrant : but
production cannot be Avithout a material cause ; and as long as concep-
tion and parturition are the material causes of repeated birth, so long, be
sure, is pain inseparable from every period of existence. The simpleton,
in his inexperience, fancies that the alleviation of hunger, thirst, cold,
and the like is pleasure; but of a truth it is pain; for sufiering gives
delight to those whose vision is darkened by delusion, as fatigue would
be enjoyment to limbs that are incapable of motion ^ This vile body is
a compound of phlegm and other humours. Where are its beauty, grace,
fragrance, or other estimable qualities ? The fool that is fond of a body
composed of flesh, blood, matter, ordure, urine, membrane, marrow, and
bones, will be enamoured of hell. The agreeableness of fire is caused by
cold ; of water, by thirst ; of food, by hunger : by other circumstances
their contraries are equally agreeable ^ The child of the Daitya who

i) This is the purport of the sentence love ; for to them a slap, or even a kick,
apparently, and is that which the com- from a mistress would be a favour.’ It is
ment in part confirms. Literally it is, ‘A not improbably an allusion to some such
blow is the pleasure of those whose eyes venerable pastime as blindman’s buff. This
are darkened by ignorance, whose limbs, interpretation, however, leaves the construc-
exceedingly benumbed, desire pleasure by tion of the first half of the sentence imper-
exercise.’ The commentator divides the feet, unless the nominative and verb &pply
sentence, however, and reads it, ‘ As fa- to both portions : WTnrflRfiniPrnTf vrnjfilw
tigue would be like pleasure to paralyzed iprnnl i

limbs; and a blow is enjoyment to those * They are so far from being sources of
who are blinded by delusion ; that is, by pleasure in themselves, that, under different

HIS IHSnilCTIOKS TO BtS COMPANIONS.

181

takes to kimself a wife introduom, only so much misery into his bosom ;
for as many as are the cherished affections of a living creature, so many •
are the thorns of anxiety implanted in his heart ; and he who has large
possessions in his house is haunted, wherever he goes, with the appre-
hension that they may be lost or burnt or stolen. Thus there is great
pain in being bom: for the dying man there are the tortures of the
judge of the deceased, and of passing ^^in into the womb. If you
conclude that there is little enjoyment in the embryo state, you must
then admit that the world is made up of pain. Verily 1 say unto you,
that in this ocean of the world, this sea of many sorrows, Vishim is your
only hope. If ye say, you know nothing of this; ‘we are children;
embodied spirit in bodies is eternal ; birth, youth, decay, are the proper-
ties of the body, not of the souP.’ But it is in this way that we deceive
ourselves. ‘ I am yet a child ; but it is my purpose to exert myself when
I am a youth. I am yet a youth ; but when I become old I will do what
is needful for the good of my soul. I am now old, and all my duties are
to be fulfilled. How shall I, now that my faculties fail me, do what was
left undone when my strength was unimpaired?' In this manner do
men, whilst their minds are distracted by sensual pleasures, ever pro-
pose, and never attain final beatitude: they die thirsting®. Devoted
in childhood to play, and in youth to pleasure, ignorant and impotent
they find that old age is come upon them. Therefore even in childhood
let the embodied soul acquire discriminative wisdom, and, independent

contrasts, they become sources of pain, therefore no concern with such abstruse
Heat is agreeable in cold weather : cold is inquiries.’ This is the commentator’s ex-
agreeable in hot weather; heat would then planation of the passage,
be disagreeable. Drink is pleasant to a ® fiunftnc l Alluding, says the com-
thirsty man : thirst is agreeable to one mentator, to the fable of a washerman,
who has drunk too much ; and more who, whilst washing his clothes in the
drink would be painful. So of food, and Ganges, proposed daily to drink of its wa-
of other contrasts. ters, but forgot his purpose in his occupa-

s ‘Divine knowledge is the province only tion : or of a boy, who proposed the same
of those who can separate soul from body; as he pursued fish after fish, and never ac-
that is, who live independent of bodily complished his intention, being engrossed
infirmities and passions. We have not by his sport: both died without drink-
overcome corporeal vicissitudes, and have ing.

132 ifasiiTAitGOVBoei;

of the coiiditt4»A of ih&ney, youth, ta
This, then, is what I declare unto you
untrue, do you, out of regard to me, call to your minds Yishhu, thC '
liberator from all bondage. What difficulty is ffiere in thinking upon
him, who, when remembered, bestows prosperity ; and by recalling wheun
to memory, day and night, all sin is cleansed away? Let all your
thoughts and affections be fixed on him, who is present in all beings,
and you shall laugh at every care. The whole world is suffering under a
triple affliction ^ What wise man would feel hatred towards beings who
are objects of compassion? If fortune be propitious to them, and I am
unable to partake of the like enjoyments, yet wherefore should I cherish
malignity towards those who are more prosperous than myself : I should
rather sympathise with their happiness; for the suppression of malig-
nant feelings is of itself a reward If beings are hostile, and indulge in
hatred, they are objects of pity to the wise, as encompassed by profound
delusion. These are the reasons for repressing hate, which are adapted
to the capacities of those who see the deity distinct from his creatures.
Hear, briefly, what influences those who have approached the truth.
This whole world is but a manifestation of Vishnu, who is identical with
all things ; and it is therefore to be regarded by the wise as not differing
from, but as the same with themselves. Let us therefore lay aside the
angry passions of our race, and so strive that we obtain that perfect, pure,
and eternal happiness, which shall be beyond the power of the elements
or their deities, of fire, of the sun, of the moon, of wind, of Indra, of the
regent of the sea ; which shall be unmolested by spirits of air or earth ;
by Yakshas, Daityas, or their chiefs; by the serpent-gods or monstrous
demigods of Swerga ; which shall be uninterrupted by men or beasts, or

^ The three kinds of affliction of the clear. >jjnfw ut I ^

Sfmkhya philosophy: internal, as bodily wtnflt fTfutvrmsi int: H The order
or mental distress; external, as injuries of the last p£da is thus transposed by
from men, animals, &c.; and superhuman, the commentator: infi JSii I

or inflictions by gods or demons. See * Whence (from feeling pleasure) the aban-
S. Kdrik^ ver. i. donment of enmity is verily the conse-

* The construction of the text is ellip- quence.’
tical and brie^ but the sense is sufliciently

by and dkiease^ ar

hatred, CATy, maltce; paaakm, or dee^; which nothing shall molest, and
which e?ery one who fixes his whole heart on KeiSaya shall enjoy. Verily
1 say nnto you, that you shall have no satisfaction in various revolutions
through this treacherous world, but that you will obtain placidity for
ever by propitiating Vishfiu, whose adoration is perfect calm. What
here is difficult of attainment, when he is pleased ? Wealth, pleasure,
virtue, are things of little moment. Precious is the fruit that you shall
gather, be assured, from the exhaustless store of the tree of true wisdom.”

The original rather unpoetically ape- of these defects are the individuals of the
cities some of these, or fever, ophthalmia, three species of pain alluded to before,
dysentery, spleen, liver, &c. The whole

M m

CHAP. XVIII.

Hiranyakasipu’s reiterated attempts to destroy his son : their being always frustrated.

The Ddnavas, observing the conduct of Prahl&da, reported it to the
king, lest they should incur his displeasure. He sent for his cooks, and
said to them, “ My vile and unprincipled son is now teaching others his
impious doctrines : be quick, and put an end to him. Let deadly poison
be mixed up with all his viands, without his knowledge. Hesitate not,
but destroy the wretch without delay.” Accordingly they did so, and
administered poison to the virtuous Prahldda, as his father had com-
manded them. Prahldda, repeating the name of the imperishable, ate
and digested the food in which the deadly poison had been infused, and
suffered no harm from it, either in body or mind, for it had been ren-
dered innocuous by the name of the eternal. Beholding the strong
poison digested, those who had prepared the food were filled with dismay,
and hastened to the king, and fell down before him, and said, “ King of
the Daityas, the fearful poison given by us to your son has been digested
by him along with his food, as if it were innocent. Hiranyaka^ipu, on
hearing this, exclaimed, “ Hasten, hasten, ministrant priests of the Daitya
race ! instantly perform the rites that will effect his destruction !” Then
the priests went to Prahl4da, and, having repeated the hymns of the
Sama-Veda, said to him, as he respectfully hearkened, “ Thou hast been
bom, prince, in the family of Brahmd, celebrated in the three worlds,
the son of Hiraiiyakasipu, the king of the Daityas ; why shouldest thou
acknowledge dependance upon the gods? why upon the eternal? Thy
father is the stay of all the worlds, as thou thyself in turn shalt be.
Desist, then, from celebrating the praises of an enemy ; and remember,
that of all venerable preceptors, a father is most venerable.” Prahldda
replied to them, “ Illustrious Brahmans, it is true that the family of
Marichi is renowned in the three worlds ; this cannot be denied : and I
also admit, what is equally indisputable, that my father is mighty over
the universe. There is no error, pot the least, in what you have said,

‘ that a father is the most venerable of all holy teachers he is a vene-
rable instructor, no doubt, and is ever to be devoutly reverenced. To all

prahlAda’s answer to the brahmans.

135

these things I have nothing to object; they find a ready assent in my
mind: but when you say, ‘Why should I depend upon the eternal?’
who can give assent to this as right? the words are void of meaning.”
Having said thus much, he was silent a while, being restrained by respect
to their sacred functions ; but he was unable to repress his smiles, and
again said, “ What need is there of the eternal ? excellent ! What need
of the eternal ? admirable ! most worthy of you who are my venerable
preceptors ! Hear what need there is of the eternal, if to hearken will
not give you pain. The fourfold objects of men are said to be virtue,
desire, wealth, final emancipation. Is he who is the source of all these
of no avail ? Virtue was derived from the eternal by Daksha, Marichi,
and other patriarchs; wealth has been obtained from him by others;
and by others, the enjoyment of their desires : whilst those who, through
true wisdom and holy contemplation, have come to know his essence,
have been released from their bondage, and have attained freedom from
existence for ever. The glorification of Hari, attainable by unity, is the
root of all riches, dignity, renown, wisdom, progeny, righteousness, and
liberation. Virtue, wealth, desire, and even final freedom, Brahmans,
are fruits bestowed by him. How then can it be said, ‘ What need is
there of the eternal V But enough of this : what occasion is there to say
more? You are my venerable preceptors, and, speak ye good or evil, it
is not for my weak judgment to decide.” The priests said to him, “We
preserved you, boy, when you were about to be consumed by fire, con-
fiding that you would no longer eulogize your father’s foes : we knew
not how unwise you were : but if you will not desist from this infatuation
at our advice, we shall even proceed to perform the rites that will inevita-
bly destroy you.” To this menace, PrahlAda answered, “What living
creature slays, or is slain? what living creature preserves, or is preserved?
Each is his own destroyer or preserver, as he follows evil or good

* This is not the doctrine of the im- this (spiritual existence) neither kills nor
passibility of soul, taught in the Vedas : is killed.’ The same is inculcated at great

I Rifl w length, and with great beauty, in the Bha-
wrf w fanl II ‘ We do not gavat Gita : Wlftt

recognise either the doctrine that supposes NTR’K l ^ ^ w RI^h: It

the slayer to slay, or the slain to be killed; ‘ Weapons wound it not ; dre doth not

136

THE BRAHMANS RETURN TO THE KINO.

Thus spoken to by the youth, the priests of the^Daitya sovereign were
incensed, and instantly had recounib to magic incantations, by which a
female form, enwreathed with fiery flame, was engendered : she was of
fearful aspect, and the earth was parched beneath her tread, as she
approached Prahldda, and smote him with a fiery trident on the breast.
In vain! for the weapon fell, broken into a hundred pieces, upon the
ground. Against the breast in which the imperishable Hari resides the
thunderbolt would be shivered, much more should such a weapon be split
in pieces. The magic being, then directed against the virtuous prince
by the wicked priests, turned upon them, and, having quickly destroyed
them, disappeared. But Prahl&da, beholding them perish, hastily ap-
pealed to Krishna, the eternal, for succour, and said, “ Oh Jandrddana !
who art every where, the creator and substance of the world, preserve
these Brahmans from this magical and insupportable fire. As thou art
Vishnu, present in all creatures, and the protector of the world, so let
these priests be restored to life. If, whilst devoted to the omnipresent
Vishnu, I think no sinful resentment against my foes, let these priests be
restored to life. If those who have come to slay me, those by whom
poison was given me, the fire that would have burned, the elephants that
would have crushed, and snakes that would have stung me, have been
regarded by me as friends ; if I have been unshaken in soul, and am
without fault in thy sight ; then, I implore thee, let these, the priests of
the Asuras, be now restored to life.” Thus having prayed, the Brahmans
immediately rose up, uninjured and rejoicing ; and bowing respectfully
to Prahl4da, they blessed him, and said, “ Excellent prince, may thy
days be many ; irresistible be thy prowess ; and power and wealth and
posterity be thine.” Having thus spoken, they withdrew, and went and
told the king of the Daityas all that had passed.

consume it ; water cannot drown it ; nor understand of Fate, is referred to. Death
doth it wither before the winds or, as or immunity, prosperity or adversity, are
rendered by Schlegel, ‘ Non ilium pene- in this life the inevitable consequences of
trant tela ; non ilium comburit flamma j conduct in a prior existence : no man can
neque ilium perfundunt aquae ; nec ventus suffer a penalty which his vices in a pre-
exsiccat.’ P. 17. new edition. But in the ceding state of being have not incurred,
passage of our text, all that the Hindus nor can he avoid it if they have.

CHAI*. XIX.

Dialogue between Prahldda and his father: he is cast from the top of the
unhurt : baffles the incantations of Samvara : he is thrown fettered into the sea : he
praises Vishnu.

TVhEN HiraAyaka^ipu heard that the powerful incantations of his
priests had been defeated, he sent for his son, and demanded of him the
secret of his extraordinary might. “Prahl4da,” he said, “thou art pos-
sessed of marvellous powers; whence are they derived? are they the
result of magic rites? or have they accompanied thee from birth?”
PrahlAda, thus interrogated, bowed down to his father’s feet, and replied,
“ Whatever power I possess, father, is neither the result of magic rites,
nor is it inseparable from my nature; it is no more than that which is
possessed by all in whose hearts Achyuta abides. He who meditates not
of wrong to others, but considers them as himself, is free from the effects
of sin, inasmuch as the cause does not exist ; but he who inflicts pain upon
others, in act, thought, or speech, sows the seed of future birth, and the
fruit that awaits him after birth is pain. I wish no evil to any, and do
and speak no offence ; for I behold Ke^va in all beings, as in my own
soul. Whence should corporeal or mental suffering or pain, inflicted by
elements or the gods, affect me, whose heart is thoroughly purified by
him ? Love, then, for all creatures will be assiduously cherished by all
those who are wise in the knowledge that Hari is all things.”

When he had thus spoken, the Daitya monarch, his face darkened
with fury, commanded his attendants to cast his son from the summit of
the palace where he was sitting, and which was many Yojanas in height,
down upon the tops of the mountains, where his body should be dashed
to pieces against the rocks. Accordingly the Daityas hurled the boy
down, and he fell cherishing Hari in his heart, and Earth, the nurse of
all creatures, received him gently on her lap, thus entirely devoted to
Ke^va, the protector of the world.

Beholding him uninjured by the fall, and sound in every bone, Hi-
raiiyaka^ipu addressed himself to Samvara, the mightiest of enchanters.

N n

138

THE MAGIC OF SAMVARA FOILED.

and said to him, “This perverse boy is not to be destroyed by us: do
you, who art potent in the arts of delusion, contrive some device for his
destruction.” Samvara replied, “ I will destroy him ; you shall behold,
king of the Daityas, the power of delusion, the thousand and the myriad
artifices that it can employ.” Then the ignorant Asura Samvara prac-
tised subtile wiles for the extermination of the firm-minded Prahlada:
but he, with a tranquil heart, and void of malice towards Samvara,
directed his thoughts uninterruptedly to the destroyer of Madhu ; by
whom the excellent discus, the flaming Sudarsana, was dispatched to
defend the youth ; and the thousand devices of the evil-destinied Sam-
vara were every one foiled by this defender of the prince. The king of
the Daityas then commanded the withering wind to breathe its blighting
blast upon his son : and, thus commanded, the wind immediately pene-
trated into his frame, cold, cutting, drying, and insufierable. Knowing
that the wind had entered into his body, the Daitya boy applied his
whole heart to the mighty upholder of the earth ; and Jandrddana, seated
in his heart, waxed wroth, and drank up the fearful wind, which had thus
hastened to its own annihilation.

When the devices of Samvara were all frustrated, and the blighting
wind had perished, the prudent prince repaired to the residence of his
preceptor. His teacher instructed him daily in the science of polity, as
essential to the administration of government, and invented by U4anas
for the benefit of kings ; and when he thought that the modest prince
was well grounded in the principles of the science, he told the king that
Prahl4da was thoroughly conversant with the rules of government as
laid down by the descendant of Bhrigu. Hirafiyaka^ipu therefore sum-
moned the prince to his presence, and desired him to repeat what he had
learned; how a king should conduct himself towards friends or foes;
what measures he should adopt at the three periods (of advance, retro-
gression, or stagnation) ; how he should treat his councillors, his minis-
ters, the officers of his government and of his household, his emissaries,
his subjects, those of doubtful allegiance, and his foes; with whom should
he contract alliance ; with whom engage in war ; what sort of fortress he
should construct ; how forest and mountain tribes should be reduced ;

prahlada’s discourse on duty.

139

how internal grievances should be rooted out : all this, and what else he
had studied, the youth was commanded by his father to explain. To
this, Prahliida having bowed affectionately and reverentially to the feet
of the king, touched his forehead, and thus replied : —

“ It is true that I have been instructed in all these matters by my
venerable preceptor, and I have learnt them, but I cannot in all approve
them. It is said that conciliation, gifts, punishment, and sowing dis-
sension are the means of securing friends (or overcoming foes)^; but I,
father — ^be not angry — know neither friends nor foes ; and where no object
is to be accomplished, the means of effecting it are superfluous. It were
idle to talk of friend or foe in Govinda, who is the supreme soul, lord of
the world, consisting of the world, and who is identical with all beings.
The divine Vishflu is in thee, father, in me, and in all every where else ;
and hence how can I speak of friend or foe, as distinct from myself? It
is therefore waste of time to cultivate such tedious and unprofitable
sciences, which are but false knowledge, and all our energies should be
dedicated to the acquirement of true wisdom. The notion that ignorance
is knowledge arises, father, from ignorance. Does not the child, king of
the Asuras, imagine the fire-fly to be a spark of fire. That is active
duty, which is not for our bondage ; that is knowledge, which is for our
liberation : all other duty is good only unto weariness ; all other know-
ledge is only the cleverness of an artist. Knowing this, I look upon all
such acquirement as profitless. That which is really profitable hear me,
oh mighty monarch, thus prostrate before thee, proclaim. He who cares
not for dominion, he who cares not for wealth, shall assuredly obtain
both in a life to come. All men, illustrious prince, are toiling to be
great; but the destinies of men, and not their own exertions, are the
cause of greatness. Kingdoms are the gifts of fate, and are bestowed
upon the stupid, the ignorant, the cowardly, and those to whom the
science of government is unknown. Let him therefore who covets the
goods of fortune be assiduous in the practice of virtue : let him who
hopes for final liberation learn to look upon all things as equal and the

* These are the four Updyas, ‘ means of success,* specified in the Amerarkosha ;

140

peahlXda cast into the OGSAir :

same. Gkxls, men, animals, birds, reptiles, are bnt forms, of
eternal Vishnu, existing as it were detached from himself. By him
knows this, all the existing world, fixed or movable, is to be regarded
as identical with himself, as proceeding alike from Vishfiu, assuming a
universal form. When this is known, the glorious god of all, who is
without beginning or end, is pleased; and when he is pleased, there is
an end of affliction.”

On hearing this, Hirahyaka^pu started up from his throne in a fury,
and spurned his son on the breast with his foot. Burning with rage, he
wrung his hands, and exclaimed, “ Ho Viprachitti ! ho R4hu ! ho Bali^!
bind him with strong bands and cast him into the ocean, or all the
regions, the Daityas and D4navas, will become converts to the doctrines
of this silly wretch. Repeatedly prohibited by us, he still persists in the
praise of our enemies. Death is the just retribution of the disobedient.”
The Daityas accordingly bound the prince with strong bands, as their
lord had commanded, and threw him into the sea. As he floated on the
waters, the ocean was convulsed throughout its u'hole extent, and rose in
mighty undulations, threatening to submerge the earth. This when
Hirahyakasipu observed, he commanded the Daityas to hurl rocks into
the sea, and pile them closely on one another, burying beneath their
incumbent mass him whom fire would not burn, nor weapons pierce, nor
serpents bite ; whom the pestilential gale could not blast, nor poison nor
magic spirits nor incantations destroy ; who fell from the loftiest heights
unhurt; who foiled the elephants of the spheres: a son of depraved
heart, whose life was a perpetual curse. “ Here,” he cried, “ since he
cannot die, here let him live for thousands of years at the bottom of the
ocean, overwhelmed by mountains. Accordingly the Daityas and D4na-
vas hurled upon PrahlMa, whilst in the great ocean, ponderous rocks,

2 Celebrated Daityas. Viprachitti is one sovereign of the three worlds in the time
of the chief Danavas, or sons of Danu, of the dwarf incarnation, and afterwards
and appointed king over them by Brahma, monarch of P^tfila.

Rahu was the son of Sinhikd, more known ® With Naga pas'as, ^ snake-nooses tor-
as the dragon^s head^ or ascending node, tuous and twining round the limbs like
being a chief agent in eclipses. Bali was serpents.

: 'iKBSiBS ax' aXiJSSB V. I4i

and pded them over him for many thousand miles : but be, still with
mind undisturbed, thus offered daily praise to Vishbu, lying at the
bottom of the sea, under the mountain heap. ** Glory to thee, god of the
lotus eye : glory to thee, most excellent of spiritual things : glory to thee,
soul of all worlds : glory to thee, wielder of the sharp discus : glory to
the best of Brahmans ; to the friend of Brahmans and of kine ; to
Krishha, the preserver of the world : to Govinda be glory. To him who,
as Brahmd, creates the universe ; who in its existence is its preserver ;
be praise. To thee, who at the end of the Kalpa takest the form of
Rudra; to thee, who art triform; be adoration. Thou, Achyuta, art
the gods, Yakshas, demons, saints, serpents, choristers and dancers of
heaven, goblins, evil spirits, men, animals, birds, insects, reptiles, plants,
and stones, earth, water, fire, sky, wind, sound, touch, taste, colour,
flavour, mind, intellect, soul, time, and the qualities of nature : thou art
all these, and the chief object of them all. Thou art knowledge and
ignorance, truth and falsehood, poison and ambrosia. Thou art the per*
formance and discontinuance of acts^: thou art the acts which the Vedas
enjoin: thou art the enjoyer of the fruit of all acts, and the means by
which they are accomplished. Thou, Vishnu, who art the soul of all, art
the fruit of all acts of piety. Thy universal diffusion, indicating might
and goodness, is in me, in others, in all creatures, in all worlds. Holy
ascetics meditate on thee : pious priests sacrifice to thee. Thou alone,
identical with the gods and the fathers of mankind, receivest burnt-
offerings and oblations®. The universe is thy intellectual form®; whence
proceeded thy subtile form, this world : thence art thou all subtile ele-
ments and elementary beings, and the subtile principle, that is called
soul, within them. Hence the supreme soul of all objects, distinguished
as subtile or gross, which is imperceptible, and which cannot be con-
ceived, is even a form of thee. Glory be to thee, Purushottama ; and

* Acts of devotion — sacrifices, oblations, * Havya and Kavya, oblations of ghee

observance of rules of purification, alms- or oiled butter; the former presented to
giving, and the like — opposed to ascetic the gods, the latter to the Pitris.
and contemplative worship, which dis- ® Mahat, the first product of nature,
penses with the ritual. intellect.

o o

142

INDIVIDUAL AND UNIVERSAL SOUL THE SAME.

glory to that imperishable form which, soul of all, is another manifesta-
tion^ of thy might, the asylum of all qualities, existing in all creatures.
I salute her, the supreme goddess, who is beyond the senses ; whom the
mind, the tongue, cannot define ; who is to be distinguished alone by the
wisdom of the truly wise. Om! salutation to Vdsudeva: to him who is
the eternal lord ; he from whom nothing is distinct ; he who is distinct
from all. Glory be to the great spirit again and again : to him who is
without name or shape ; who sole is to be known by adoration ; whom,
in the forms manifested in his descents upon earth, the dwellers in hea-
ven adore ; for they behold not his inscrutable nature. I glorify the su-
preme deity Vishnu, the universal witness, who seated internally, beholds
the good and ill of all. Glory to that Vishfiu from whom this world is
not distinct. May he, ever to be meditated upon as the beginning of the
universe, have compassion upon me: may he, the supporter of all, in
whom every thing is warped and woven®, undecaying, imperishable, have
compassion upon me. Glory, again and again, to that being to whom
all returns, from whom all proceeds ; who is all, and in whom all things
are : to him whom I also am ; for he is every where ; and through whom
all things are from me. I am all things : all things are in me, who am
everlasting. I am undecayable, ever enduring, the receptacle of the
spirit of the supreme. Brahma is my name ; the supreme soul, that is
before all things, that is after the end of all.

^ The preceding passage was addressed “ Or rather, ‘ woven as the warp and
to the Purusha, or spiritual nature, of the woof iW fritf — WIT meaning ‘woven
supreme being: this is addressed to his by the long threads,’ and Rtv ‘by the
material essence, his other energy, vratT cross threads.’

I that is^ to Pradhdna,

CHAP. XX.

Vishnu appears to Prahlfida. Hiranyakasipu relents, and is reconciled to his son : he
is put to death by Vishnu as the Nrisinha. PrahUda becomes king of the Dutyas :
his posterity : fruit of hearing his stoiy.

XhUS meditating upon Vishfru, as identical with his own spirit, Prahlada
became as one with him, and finally regarded himself as the divinity :
he forgot entirely his own individuality, and was conscious of nothing
else than his being the inexhaustible, eternal, supreme soul ; and in con-
sequence of the efficacy of this conviction of identity, the imperishable
Vishfiu, whose essence is wisdom, became present in his heart, which
was wholly purified from sin. As soon as, through the force of his
contemplation, Prahl4da had become one with Vishnu, the bonds with
which he was bound burst.instantly asunder; the ocean was violently
uplifted ; and the monsters of the deep were alarmed ; earth with all her
forests and mountains trembled ; and the prince, putting aside the rocks
which the demons had piled upon him, came forth from out the main.
When he beheld the outer world again, and contemplated earth and
heaven, he remembered who he was, and recognised himself to be
Prahldda; and again he hymned Purushottama, who is without begin-
ning or end ; his mind being steadily and undeviatingly addressed to the
object of his prayers, and his speech, thoughts, and acts being firmly
under control. “Om! glory to the end of all: to thee, lord, who art
subtile and substantial ; mutable and immutable ; perceptible and imper-
ceptible; divisible and indivisible; indefinable and definable; the sub-
ject of attributes, and void of attributes ; abiding in qualities, though
they abide not in thee; morphous and amorphous; minute and vast;
visible and invisible ; hideousness and beauty ; ignorance and wisdom ;
cause and effect; existence and non-existence; comprehending all that
is good and evil; essence of perishable and imperishable elements;
asylum of undeveloped rudiments. Oh thou who art both one and
many, V^udeva, first cause of all; glory be unto thee. Oh thou who
art large and small, manifest and hidden ; who art all beings, and art not

144

VISHli^U APPEARS TO PRAHlAdA.

all beings ; and from whom, although distinct from universal cause, the
universe proceeds : to thee, Purushottama, be all glory.”

Whilst with mind intent on Vishhu, he thus pronounced his praises,
the divinity, clad in yellow robes, suddenly appeared before him. Startled
at the sight, with hesitating speech PrahlAda pronounced repeated salu-
tations to Vishhu, and said, “ Oh thou who removest all worldly grief,
Keikiva, be propitious unto me; again sanctify me, Achyuta, by thy
sight.” The deity replied, “ 1 am pleased with the faithful attachment
thou hast shewn to me : demand from me, PrahlAda, whatever thou
desirest.” Prahldda replied, “ In all the thousand births through which
I may be doomed to pass, may my faith in t)iee, Achyuta, never know
decay ; may passion, as fixed as that which the worldly-minded feel for
sensual pleasures, ever animate my heart, always devoted unto thee.”
BhagavAn answered, “Thou hast already devotion unto me, and ever shalt
have it : now choose some boon, whatever is jn thy wish.” Prahlada then
said, “ I have been hated, for that I assiduously proclaimed thy praise :
do thou, ok lord, pardon in my father this sin that he hath committed.
Weapons have been hurled against me; I have been thrown into the
flames ; 1 have been bitten by venomous snakes ; and poison has been
mixed with my food; I have been bound and cast into the sea; and
heavy rocks have been heaped upon me : but all this, and whatever ill
beside has been wrought against me;, whatever wickedness has been
done to me, because I put my faith in thee ; all, through thy mercy, has
been sufiered by me unharmed : and do thou therefore free my father
from this iniquity.” To this application Vishnu replied, “ All this shall
be unto thee, through my favour : but I give thee another boon : demand
it, son of the Asura.” Prahldda answered and said, “ All my desires, oh
lord, have been fulfilled by the boon that thou hast granted, that my
faith in thee shall never know decay. Wealth, virtue, love, are as
nothing ; for even liberation is in his reach whose faith is firm in thee,
root of the universal world.” Vishnu said, “ Since thy heart' is filled im-
movably with trust in me, thou shalt, through my blessing, attain freedom
from existence.” Thus saying, Vishnu vanished from his sight; and
Prahl&da repaired to his father, and bowed down before him. His father

PRAHLADA SOVEREIGN OF THE DAITYAS.

145

kissed him on the foreheads and embraced him, and shed tears, and
said, ''Dost thou live, my son?” And the great Asura repented of his
former cruelty, and treated him with kindness : and Prahl&da, fulfilling
his duties like any other youth, continued diligent in the service of his
preceptor and his father. After his father had been put to death by
VishAu in the form of the man-lion S PrahlAda became the sovereign of
the Daityas ; and possessing the splendours of royalty consequent upon
his piety, exercised extensive sway, and was blessed with a numerous
progeny. At the expiration of an authority which was the reward of his
meritorious acts, he was freed from the consequences of moral merit or
demerit, and obtained, through meditation on the deity, final exemption
from existence.

Such, Maitreya, was the Daitya PrahlAda, the wise and faithful wor-
shipper of VishAu, of whom you wished to hear; and such was his
miraculous power. Whoever listens to the history of PrahlAda is imme-
diately cleansed from his sins : the iniquities that he commits, by night
or by day, shall be expiated by once hearing, or once reading, the
history of Prahlada. The perusal of this history on the day of full
moon, of new moon, or on the eighth or twelfth day of the lunation ^

^ Literally, ' having smelt his forehead.^
I have elsewhere had occasion to observe
this practice : Hindu Theatre, II. 45,

2 Here is another instance of that brief
reference to popular and prior legends,
which is frequent in this Purina. The
man-lion Avatfira is referred to in several
of the Puranas, but I have met with the
story in detail only in the Bhagavata. It
is there said that Hiranyakaslpu asks his
son, why, if Vishnu is every where, he is
not visible in a pillar in the hall, where
they are assembled. He then rises, and
strikes the column with his fist ; on which
Vishnu, in a form which is neither wholly
a lion nor a man, issues from it, and a
conflict ensues, which ends in Hiranya-

kasipu^s being tom to pieces. Even this
account, therefore, is not in all particulars
the same as the popular version of the
story.

3 The days of full and new moon are
sacred with all sects of Hindus : the eighth
and twelfth days of the lunar half month
were considered holy by the Vaishnavas,
as appears from the text. The eighth
maintains its character in a great degree
from the eighth of Bhadra being the birth-
day of Krishna ; but the eleventh, in more
recent Vaishnava works, as the Brahma
Vaivartta P,, has taken the place of the
twelfth, and is even more sacred than the
eighth.

pp

146

MERIT OF HEARING THE LEGEND OF FRAHLAda.

shall yield fifuit equal to the donation of a cow^ As Vishhu protected
PrahlAda in all the calamities to which he was exposed, so shall the deity
protect him who listens constantly to the tale®.

4 Or any solemn gift; that of a cow is i^rias, and in the Uttara Khahda of the
held particularly sacred; but it implies Padma; it is adverted to more briefly in
accompaniments of a more costly charac- the V£yu, Linga, Kurma, &c., in the Mo-
ter, ornaments and gold. ksha Dharma of the Mahabhfirata, and in

* The legend of Prahlada is inserted in the Hari Vansa.
detail in the Bh^avata and Naradfya Pu-

CHAP. XXI.

Families of the Daityas. Descendants of Kasyapa by Danu. Children of Kasyapa by
his other wives. Birth of the M&rutas, the sons of Diti.

The SODS of Sanhrada, the son of Hiranyaka^ipu, were Ayushmdn,
and V^shkala ^ Prahlhda had a son named Yirochana ; whose son
was Bali, who had a hundred sons, of whom B4ha was the eldest^.

Hirahy4ksha also had many sons, all of whom were Daityas of great
prowess ; Jhaijhara, Sakuni, Bhtitasant&pana, Mah4n4bha, the mighty-

armed and the valiant T^raka. These were the sons of Diti

/

The children of Ka4yapa by Danu were Dwim6rddha, Sankara, Ayo-
mukha, Sanku^iras, Kapila, Samvara, Ekachakra, and another mighty
Tdraka, Swarbhdnu, Vrishaparvan, Puloman, and the powerful Vipra-
chitti ; these were the renowned D^navas, or sons of Danu

Swarbhdnu had a daughter named Prabhfi®; and Sarmishth4® was the
daughter of Vrishaparvan, as were Upadanavi and Hayasira^.

' The Padma P. makes these the sons
of Prahlada. The Bh%avata says there
w'ere five sons, but does not give the
names. It also inserts the sons of HlMa,
making them the celebrated demons Ilwala
and Vatapi. The Vayu refers to Hlada,
other Daityas, famous in Paurai'uc legend,
making his son, Nisunda ; and his sons,
Sunda and Upasunda; the former the father
of Mancha and Tkraka; the latter, of Muka.

The Padma P. and V&yu name se-
veral of these, but they are not of any
note: the latter gives the names of two
daughters, who are more celebrated, Pu-
tana and S^akuni.

^ The descendants of Hiranyaksha are
said, in the Padma P., to have extended
to seventy-seven crores, or seven hundred
and seventy millions. Some copies, for
T^raka, read K&lan&bha.

* The Padma and Vkyu P. furnish a

much longer list of names, but those of
most note are the same as in the text,
with which also the Bhagavata for the
most part agrees.

The Bh^avata makes Prabha the wife
of Namuchi : according to the Vayu, she
is the mother of Nahusha.

® Married to Yayati, as will be related.

’ The text might be understood to im-
ply that the latter two were the daughters
of Yaiswanara ; and the Bh^avata has,
“ The four lovely daughters of Vaiswanara
were Upadanavi, Hayasiras, Puloma, and
Kalakk.’^ The Padma substitutes Vajra
and Sundari for the two former names.
The V4yu specifies only Puloma and Ka-
lika as the daughters of Vaiswanara, as
does our text. Upadknavi, according to
the Bhiigavata, is the wife of Hiranyaksha;
and Hayasiras, of Kratu.

148 MOTHERS OF THE DAITYAS AND DANAVAS,

Vaisw^nara^ had two daughters, Pulom& and K&lik4, who were both
married to Ka^yapa, and bore him sixty thousand distinguished D4na-
vas, called Paulomas and K^lakanjas^, who were powerful, ferocious,
and cruel.

The sons of Viprachitti by Sinhik4 (the sister of Hirahyakai^ipu)
were Vyani^, Salya the strong, Nabha the powerful, Vdtdpi, Namuchi,
Ilwala, Khasrima, Anjaka, Naraka, and K&lan4bba, the valiant Swar-
bh4nu, and the mighty Vaktrayodhi^ These were the most eminent
Danavas*^ through whom the race of Danu was multiplied by hundreds
and thousands through succeeding generations.

In the family of the Daitya PrahlMa, the Nivdta Kavachas were
born, whose spirits were purified by rigid austerity

Tamr^ (the wife of Kasyapa) had six illustrious daughters, named
Suki, Syeni, Bhdsi, Sugrivi, Suchi, and Gridhrik4. Suki gave birth to
parrots, owls, and crows Syeni to hawks; Bh^i to kites; Gridhrik^

8 Though not specified by the text as
one of the Danavas, he is included in the
(!atalogue of the Vayu, and the commenta-
tor on the Bhagavata calls him a son of
Danu.

9 The word is also read Kulakas and
Kalakeyas : the Mahfibhdrata, L 643, has
Kalakanjas.

The text omits the two most cele-
brated of the Sainhikeyas, or sons of Sin-
hika, Rahu (see p. 78. note) and Ketu, who
are specified both in the Bhagavata and
the Vayu; the former as the eldest son.
Of the other sons it is said by the Vayu
that they were all killed by Parasurdma.

” Two names of note, found in the
Vayu, are omitted by the Vishnu ; that of
Puloman, the father of S^achi, the wife of
Indra, and mother of Jayanta ; and Maya,
the father of Vajrakama and Mahodaii.

The Bhdgavata says the Paulomas
were killed by Arjuna, who therefore, the

commentator observes, were the same as
the Nivdta Kavachas: but the Mahabha-
rata describes the destruction of the Nivata
Kavachas and of the Paulomas and Kdla-
keyas as the successive exploits of Arjuna.
Vana P. 8. I. 633. The story is narrated
in detail only in the Mahabharata, which
is consequently prior to all the Puranas in
which the allusion occurs. According to
that work, the Nivata Kavachas were Da-
navas, to the number of thirty millions,
residing in the depths of the sea ; and the
Paulomas and Kalakanjas were the children
of two Daitya dames, Puloma and Kdlaka,
inhabiting Hiranyapura, the golden city,
floating in the air.

All the copies read

I which should be, ^ S'uki
bore parrots ; and Uluki, the several sorts
of owls but Uluki is nowhere named as
one of the daughters of Tamra ; and the
reading may be, \ ^ Owls

BIRDS, ANIMALS, AND REPTILES.

149

to vultures ; l^uchi to water-fowl ; Sugrivi to horses, camels, and asses.
Such were the progeny of T&mr4.

Vinat^ bore to KaSyapa two celebrated sons, Garuda and Aruha : the
former, also called Suparha, was the king of the feathered tribes, and the
remorseless enemy of the serpent race

The children of Surasd were a thousand mighty many-headed ser-
pents, traversing the sky

The progeny of Kadru were a thousand powerful many-headed ser-
pents, of immeasurable might, subject to Garuda; the chief amongst
> — _ * *

whom were Sesha, Vasuki, Takshaka, Sankha, Sweta, Mah&padma,

Kambala, Aswatara, Elapatra, N%a, Karkkota, Dhananjaya, and many
other fierce and venomous serpents

The family of Krodhavas^ were all sharp-toothed monsters whether
on the earth, amongst the birds, or in the waters, that were devourers of
flesh.

and birds opposed to owls, i. e. crows, in the Vdyu, and in one of the accounts of
The authorities generally concur with our the Padma. The Bhagavata says Raksha-
text ; but the Vayu has a somewhat differ- sas were her offspring. The Matsya has
ent account ; or, S'uki, married to Garuda, both Suras4 and Anayush, making the
the mother of parrots : S^yeni, married former the parent of all quadrupeds, ex-
to Aruiia, mother of Sampati and Jafayu: cept cows; the latter, the mother of dis-
Bhfisi, the mother of jays, owls, crows, eases.

peacocks, pigeons, and fowls : Kraunchi, The Vayu names forty : the most

the parent of curlews, herons, cranes : and noted amongst whom, in addition to those
Dhritardshtri, the mother of geese, ducks, of the text, are Airavata, Dhritarashtra,
teal, and other water-fowl. The three last Mahanila, Balahaka, Anjana, Pushpadansh-
are also called the wives of Garuda. <ra, Durmukha, Kaliya, Puiidarika, Kapila,

Most of the Puranas agree in this Ndhusha, and Maiii.
account; but the Bhagavata makes Vinata By Danshfrina (ifftpii:) some under-

the wife of Tarksha, and in this place sub- stand serpents, some Rdkshasas ; but by
stitutes Saram4, the mother of wild ani- the context carnivorous animals, birds, and
mals. The Vdyu adds the metres of the fishes seem intended. The Vfiyii makes
Vedas as the daughters of Vinata; and Krodhavas^ the mother of twelve daugh-
the Padma gives her one daughter Sau- ters, Mrigi and others, from whom all wild
ddmim. animals, deer, elephants, monkeys, tigers.

The dragons of modem fable. Anfi- lions, dogs, also fishes, reptiles, and Bhutas
yush or Danfiyush is substituted for Surasfi and Pis'dchas, or goblins, sprang.

150

CREATION IN THE PRESENT MANWANTARA.

“Surabhi was the mother of cows and bufifaloes^®: Ird, of trees and
creeping plants and shrubs, and every kind of grass: Khasd, of the
R4kshasas and Yakshas*: Muni, of the Apsarasas**: and Arishtd, of
the illustrious Gandharbas.

These were the children of KaSyapa, whether movable or stationary,
whose descendants multiplied infinitely through successive gi^erations**.
This creation, oh Brahman, took place in the second or Swfirochisha
Manwantara. In the present or Vaivaswata Manwantara, Brahma being
engaged at the great sacrifice instituted by Varufia, the creation of pro-
geny, as it is called, occurred ; for he begot, as his sons, the seven
Rishis, who were formerly mind-engendered ; and was himself the grand-
sire of the Gandharbas, serpents, Danavas, and gods^^

One copy only inserts a half stanza
here; ^^Krodha was the mother of the
Pisachas;^^ which is an interpolation ap-
parently from the Matsya or Hari Vansa.
The Padma P., second legend, makes
Krodha the mother of the Bhutas; and
Pisach4, of the Pisachds.

The Bh%avata says, of animals with
cloven hoofs. The Vayu has, of the eleven
Rndras, of the bull of S'iva, and of two
daughters, Rohini and Gandharbi; from
the former of whom descended honied
cattle ; and from the latter, horses.

According to the Vayu, Khasa had
two sons, Yaksha and Rakshas, severally
the progenitors of those beings.

The Padma, second series, makes
Vfich the mother of both Apsarasas and
Gandharbas : the Vayu has long lists of
the names of both classes, as well as of
Vidyadharas and Kinnaras. The Apsa-
rasas are distinguished as of two kinds,
Laukika, ^ worldly,^ of whom thirty-four
are specified ; and Daivika, or ^ divine,^
ten in number : the latter furnish the in-
dividuals most frequently engaged in the

interruption of the penances of holy sages,
such as Menaka, Sahajanya, Ghritachi,
Pramlocha, Visu achi, and Purvachitti. Ur-
vasi is of a different order to both, being
the daughter of Narayana. Rarnbh^, Til-
lotama, Misrakesi, are included amongst
the Laukika nymphs. There are also
fourteen Ganas, or troops, of Apsarasas,
bearing peculiar designations, as Ahutas,
Sobhay antis, Vegavatis, &c.

The Kurma, Matsya, Brahma, Linga,
Agni, Padma, and Vfiyu Puranas agree ge-
nerally with our text in the description of
Kasyapa’s wives and progeny. The Vayu
enters most into details, and contains very
long catalogues of the names of the different
characters descended from the sage. The
Padma and Matsya and the Hari Vansa
repeat the story, but admit several varia-
tions, some of which have been adverted
to in the preceding notes.

We have a considerable variation here
in the commentary, and it may be doubted
if the allusion in the text is accurately ex-
plained by either of the versions. In one
it is said that ^ Brahmfi, the grandsire of

OTHER CHILDREN OF DITI.

161

Diti, having lost her children, propitiated Ka^yapa ; and the best of
ascetics, being pleased with her, promised her a boon ; on which she
prayed for a son of irresistible prowess and valour, who should destroy
Indra. The excellent Muni granted his wife the great gift she had
solicited, but with one condition : “ You shall bear a son,” he said, “ who
shall slay Indra, if with thoughts wholly pious, and person entirely pure,
you carefully carry the babe in your womb for a hundred years.” Hav-
ing thus said, Ka^apa departed ; and the dame conceived, and during
gestation assiduously observed the rules of mental and personal purity.
When the king of the immortals learnt that Diti bore a son destined for
his destruction, he came to her, and attended upon her with the utmost
humility, watching for an opportunity to disappoint her intention. At
last, in the last year of the century, the opportunity occurred. Diti

the Gandharbas, &c., appointed the seven
Rishis, who were born in a former Man-
wantara, to be his sons, or to be the in-
termediate agents in creation: he created
no other beings himself, being engrossed
by the sacrificial ceremony:’

Tnrif^ im

m * Instead of putratwe,”

^ in the state of sons,’ the reading is some-
times pitratwe,” ^ in the character of fa-
thers ;’ that is, to all other beings. Thus
the gods and the rest, who in a former
Manwantara originated from Kas'yapa, were
created in the present period as the off-
spring of the seven Rishis, The other
explanation agrees with the preceding in
ascribing the birth of all creatures to the
intermediate agency of the seven Rishis,
but calls them the actual sons of Brahmfi,
begotten at the sacrifice of Varuna, in the
sacrificial fire : ^ ifm wmn

yr^ Tffenn ^ » The authority for the
story is not given, beyond its being in

other Pur&ias, l it has the air of

a modern mystification. The latter mem-
ber of the passage is separated altogether
from the foregoing, and carried on to what
follows : thus ; In the war of the Gan-
dharbas, serpents, gods, and demons, Diti
having lost her children,” &c.; the word
^ virodha’ being understood, it is said, ftr
l This is defended by the au-
thority of the Hari Vansa, where the pas-
sage occurs word for word, except in the
last half stanza, which, instead of ^
^ i occurs mft
^ RTOT ( The parallel pas-
sages are thus rendered by M. Langlois :
^Le Mouni Swarotchicha avoit cesse de
regner quand cette creation eut lieu: c’dtait
sous I’empire du Menou Vevaswata le sacri-
fice de Varouna avait commence. La pre-
miere creation fut celle de Brahma, quand
il jugea qu’il etait temps de proceder a son
sacrifice, et que, souvcrain ajfeul du monde,
il forma lui-meme dans sa pensee et en-
fanta les sept Brahmarchis.’

152

THE ORIGIN OF THE MARUTA8.

retired one night to rest without performing the prescribed ablution of
her feet, and fell asleep ; on which the thunderer divided with his thun-
derbolt the embryo in her womb into seven portions. The child, thus
mutilated, cried bitterly ; and Indra repeatedly attempted to console and
silence it, but in vain : on which the god, being incensed, again divided
each of the seven portions into seven, and thus formed the swift-moving
deities called M^rutas (winds). They derived this appellation from the
words with which Indra had addressed them (M4 rodih, ' Weep not’) ;
and they became forty-nine subordinate divinities, the associates of the
wielder of the thunderbolt 2^.

This legend, occurs in all those Purdnas in which the account of Kas'yapa’s family
is related.

CHAP. XXII.

Dominion over different provinces of creation assigned to different beings. Universality
of Vishnu. Four varieties of spiritual contemplation. Two conditions of spirit.
The perceptible attributes of Vishnu types of his imperceptible properties. Vishnu
every thing. Merit of hearing the first book of the Vishnu Purfina.

W HEN Prithu was installed in the government of the earth, the great
father of the spheres established sovereignties in other parts of the crea-
tion. Soma was appointed monarch of the stars and planets, of Brah-
mans and of plants, of sacrifices and of penance. Vaisravaha was made
king over kings; and Varuha, over the waters. Vishhu was the chief of
the Adityas; P4vaka, of the Vasus; Daksha, of the patriarchs; V^sava,
of the winds. To Prahlada was assigned dominion over the Daityas and
Ddnavas ; and Yama, the king of justice, was appointed the monarch of
the Manes (Pitris). Airdvata was made the king of elephants ; Garuda,

of birds ; Indra, of the gods. Uchchai^ravas was the chief of horses ;

*

Vrishabha, of kine. Sesha became the snake-king ; the lion, the monarch
of the beasts; and the sovereign of the trees was the holy fig-tree ^
Having thus fixed the limits of each authority, the great progenitor
Brahmi stationed rulers for the protection of the different quarters of
the world : he made Sudhanwan, the son of the patriarch Viraja, the
regent of the east ; SankhapMa, the son of the patriarch Kardama, of
the south; the immortal Ketumat, the son of Rajas, regent of the west;
and Hiranyaroman, the son of the patriarch Paijanya, regent of the
north By these the whole earth, with its seven continents and its

* These are similarly enumerated in the
Vdyu, Brahma, Padma, Bhdgavata, &c.,
with some additions; as, Agni, king of
the Pitris ; Vayu, of the Gandharbas ; Su-
lap&ni (S'iva), of the Bhutas; Kuvera, of
riches, and of the Takshas; Vasuki, of
the Nagas; Takshaka, of serpents; Chi-
traratha, of the Gandharbas; K^adeva,
of the Apsarasas ; Viprachitti, of the D<i-
navas; Rdhu, of meteors; Paijanya, of

clouds ; Samvatsara, of times and seasons ;
Samudra, of rivers; Himavat, of moun-
tains, &c.

® We have already had occasion to no-
tice the descent of these Lokap41as, as
specified in the Vayu P. ; and it is evi-
dent, although the Vishnu does not sup-
ply a connected series of generations, yet
that both accounts are derived from a com-

mon source.

154 FOURFOLD MANIFESTATIONS OF VISHNU.

cities, is to the present day vigilantly protected, according to their several
limits.

All these monarchs, and whatever others may be invested with au-
thority by the mighty Vishnu, as instruments for the preservation of the
world ; all the kings who have been, and all who shall be ; are all, most
worthy Brahman, but portions of the universal Vishhu. The rulers of
the gods, the rulers of the Daityas, the rulers of the D^navas, and the
rulers of all malignant spirits ; the chief amongst beasts, amongst birds,
amongst men, amongst serpents; the best of trees, of mountains, of
planets ; either those that now are, or that shall hereafter be, the most
exalted of their kind ; are but portions of the universal Vishnu. The
power of protecting created things, the preservation of the world, resides
with no other than Hari, the lord of all. He is the creator, who creates
the world ; he, the eternal, preserves it in its existence ; and he, the
destroyer, destroys it ; invested severally with the attributes of foulness,
goodness, and gloom. By a fourfold manifestation does Jandrddana
operate in creation, preservation, and destruction. In one portion, as
Brahm^, the invisible assumes a visible form; in another portion he,
as Marichi and the rest, is the progenitor of all creatures; his third
portion is time ; his fourth is all beings : and thus he becomes quadruple
in creation, invested with the quality of passion. In the preservation of
the world he is, in one portion, Vishnu ; in another portion he is Manu
and the other patriarchs; he is time in a third; and all beings in a
fourth portion : and thus, endowed with the property of goodness, Puru-
shottama preserves the world. When he assumes the property of dark-
ness, at the end of all things, the unborn deity becomes in one portion
Rudra ; in another, the destroying fire ; in a third, time ; and in a fourth,
all beings: and thus, in a quadruple form, he is the destroyer of the
world. This, Brahman, is the fourfold condition of the deity at all
seasons.

Brahm4, Daksha, time, and all creatures are the four energies of
Hari, which are the causes of creation. Vishnu, Manu and the rest,
time, and all creatures are the four energies of Vishnu, which are the
causes of duration. Rudra, the destroying fire, time, and all creatures

FOtJB COKDmONS OF BRilHHA.

m

are the four energies Jan&rddana that are exerted for universal disso-
lution. In the beginning and the duration of the world, until the period
of its end, creation is the work of Brahm4, the patriarchs, and living
animals. Brahm& creates in the beginning; then the patriarchs beget
progeny; and then animals incessantly multiply their kinds : but Brahmd
is not the active agent in creation, independent of time ; neither are the
patriarchs, nor living animals. So, in the periods of creation and of
dissolution, the four portions of the god of gods are equally essential.
Whatever, oh Brahman, is engendered by any living being, the body of
Hari is cooperative in the birth of that being ; so whatever destroys any
existing thing, movable or stationary, at any time, is the destroying form
of Jandrddana as Rudra. Thus Jan^rddana is the creator, the preserver,
and the destroyer of the whole world — being threefold — in the several
seasons of creation, preservation, and destruction, according to his as-
sumption of the three qualities: but his highest glory is detached from
all qualities ; for the fourfold essence of the supreme spirit is composed
of true wisdom, pervades all things, is only to be appreciated by itself,
and admits of no similitude.

Maitreya. — But, Muni, describe to me fully the four varieties of the
condition of Brahma, and what is the supreme condition *.

ParAsara. — ^That, Maitreya, which is the cause of a thing is called

the means of effecting it ; and that which it is the desire of the soul to

accomplish is the thing to be effected. The operations of the Yogi who

is desirous of liberation, as suppression of breath and the like, are his

means : the end is the supreme Brahma, whence he returns to the world

no more. Essentially connected with, and dependant upon, the means

✓

employed for emancipation by the Yogi, is discriminative knowledge;
and this is the first variety of the condition of Brahma^. The second

^ Vibhuti, superhuman or divine power 5 Of Brahmabhuta (nVfWW) ; of him
or dignity, who, or that which, becomes identified

^ The question, according to the com- with the supreme spirit, which is the same
mentator, implies a doubt how the supreme respectively with absolute wisdom, Jnfina
being, who is without qualities, can be (vr), and discriminative wisdom, Vijnana
subject to specific variety, or to existence (flnjR) ; leading to felicity, or the condi-
in divided and diflTerent conditions. tion of Brahma, expressed by the wordsi,

156

OBJECTS OF THE YOGI.

sort is the knowledge that is to be acquired by the Yogi whose end is
escape from suffering, or eternal felicity. The third kind is the ascer-
tainment of the identity of the end and the means, the rejection of the
notion of duality. The last kind is the removal of whatever differences
may have been conceived by the three first varieties of knowledge, and
the consequent contemplation of the true essence of soul. The supreme
condition of Vishfiu, who is one with wisdom, is the knowledge of
truth ; which requires no exercise ; which is not to be taught ; which is
internally diffused ; which is unequalled ; the object of which is self-
illumination ; which is simply existent, and is not to be defined ; which
is tranquil, fearless, pure; which is not the theme of reasoning; which
stands in need of no support®. Those Yogis who, by the annihilation of
ignorance, are resolved into this fourfold Brahma, lose the seminal pro-
perty, and can no longer germinate in the ploughed field of worldly ex-
istence. This is the supreme condition, that is called Vishnu, perfect.

Sat chit anandam (ufsi^Tsn^), ‘entire tran-
quillity of mind/ or ‘ internal enjoyment
the same also with the combination of
wisdom and tranquillity, which the de-
votee believes to exist in Adwaita, ‘ non-
duality/ or unity of god and himself : and
finally, the some with the aggregate of
these three processes, or the conviction
that spirit is one, universal, and the same.

® The epithets of Jnyana, ‘wisdom,’ here
employed, are taken fi-om the Yoga philo-
sophy. ‘Requires no exercise/ Nirvyd-
pdra (rH<4im'4), is explained, ‘ without the
practice of abstract contemplation/ &c. (un
mfljil?}). ‘ Not to be taught/ Anakhye-
yam (iWPlW) ; ^ not capable of being en-
joined^ (fvlif^fTT^). ^Internally didused/
Vy^ptimdtram (unftnmf), means ^mental
identification of individual with universal
spirit^ (vf^nEfT The phrase

Uliinftinil I translated ‘ the object of
which is self-illumination,’ is explained

WlilHl. ‘ Simply existenf (uUTOTI) is said
to mean, ‘being unmodified by the acci-
dents of happiness/ &c.
consequently it is not to be defined (w?5
So the YogaPradipa explains Sam&dhi,
or contemplation, to be the entire occupa-
tion of the thoughts by the idea of Brahma,
without any effort of the mind. It is the
entire abandonment of the faculties to one
all- engrossing notion (iRt TTOT

ml). ‘Tranquil,’ Prasantam is,

‘being void of passion/ &c.

‘ Fearless / not dreading agitation or per-
plexity by ideas of duality (iiRffcrt).
‘ Pure / undisturbed by external objects
(firfM). ^Not the theme of reasoning^
; that is^ ^not to be ascertained
by logical deduction’ (wftrjr*!). ‘Stands
in no need of supporf } not rest-

ing or depending upon perceptible objects

SUPREME CONDITION OP BRAHMA.

157

perpetual, universal, undecaying, entire, and uniform : and the Yogi who
attains this supreme spirit (Brahma) returns not to life again ; for there
he is freed from the distinction of virtue and vice, from suffering, and
from soil.

There are two states of this Brahma ; one with, and one without
shape ; one perishable, and one imperishable ; which are inherent in all
beings. The imperishable is the supreme being; the perishable is all
the world. The blaze of fire burning on one spot diffuses light and heat
around ; so the world is nothing more than the manifested energy of the
supreme Brahma: and inasmuch, Maitreya, as the light and heat are
stronger or feebler as we are near to the fire, or far off from it, so the
energy of the supreme is more or less intense in the beings that are less
or more remote from him. Brahm4, Vishfiu, and Siva are the most
powerful energies of god ; next to them are the inferior deities, then the
attendant spirits, then men, then animals, birds, insects, vegetables ;
each becoming more and more feeble as they are farther from their
primitive source. In this way, illustrious Brahman, this whole world,
although in essence imperishable and eternal, appears and disappears,
as if it was subject to birth and death.

The supreme condition of Brahma, which is meditated by the Yogis in
the commencement of their abstraction, as invested with form, is Vishfiu,
composed of all the divine energies, and the essence of Brahma, with whom
the mystic union that is sought, and which is accompanied by suitable
elements, is effected ^ by the devotee whose whole mind is addressed to
that object. This Hari, who is the most immediate of all the energies of
Brahma, is his embodied shape, composed entirely of his essence ; and in
him therefore is the whole world interwoven ; and from him, and in him,
is the universe ; and he, the supreme lord of all, comprising all that is
perishable and imperishable, bears upon him all material and spiritual
existence, identified in nature with his ornaments and weapons.

The great Yoga is produced (Rfnftjft (wftwt), or mystical ejaculations ; and to
ffTRlt). This great Yoga, or union, is to be accompanied with Mantras and silent
have its relation or dependance (mtotw.), repetitions, or Japa
which is Vishnu and its seed

158 TYPICAL MEANING OF THE ORNAMENTS AND ARMS OF VISHNU.

Maitreya.— Tell me in what manner Vishhu bears the whole world,
abiding in his nature, characterised by ornaments and weapons.

Para^ara. — Having offered salutation to the mighty and indescribable
Vishhu, I repeat to you what was formerly related to me by Ya^ishtha.
The glorious Hari wears the pure soul of the world, undefiled, and void
of qualities, as the Kaustubha gem. The chief principle of things (Pra-
dh^na) is seated on the eternal, as the Srivatsa mark. Intellect abides
in M4dhava, in the form of his mace. The lord (Iswara) supports
egotism (Ahankara) in its twofold division, into elements and organs of
sense, in the emblems of his conch-shell and his bow. In his hand
Vishnu holds, in the form of his discus, the mind, whose thoughts (like
the weapon) fly swifter than the winds. The necklace of the deity
VaijayantI, composed of five precious gems®, is the abrogate of the five
elemental rudiments. Jandrddana bears, in his numerous shafts, the
faculties both of action and of perception. The bright sword of Achyuta
is holy wisdom, concealed at some seasons in the scabbard of ignorance.
In this manner soul, nature, intellect, egotism, the elements, the senses,
mind, ignorance, and wisdom, are all assembled in the person of Hrishi-
kesa. Hari, in a delusive form, embodies the shapeless elements of the
M'orld, as his weapons and his ornaments, for the salvation of mankind
Pundarikaksha, the lord of all, assumes nature, with all its products,
soul and all the world. All that is wisdom, all that is ignorance, all that
is, all that is not, all that is everlasting, is centred in the destroyer of
Madhu, the lord of all creatures. The supreme, eternal Hari is time,
with its divisions of seconds, minutes, days, months, seasons, and years :
he is the seven worlds, the earth, the sky, heaven, the world of patri-

* Or of pearl, ruby, emerald, sapphire, emblem, instead of an abstract truth. Thus
and diamond. the Yogi here says to himself, “ I medi-

® We have in the text a representation tate upon the jewel on Vishnu’s brow, as
of one mode of Dhydna, or contemplation, the soul of the world ; upon the gem on
in which the conception of a thing is at- his breast, as the first principle of things
tempted to be rendered more definite by and so on : and thus through a percepti-
thinking upon its types ; or in which, at ble substance proceeds to an impercep*
least, the thoughts are more readily con- tible idea,
centrated by being addressed to a sensible

MERIT OF HEARING THE FIRST BOOK OF THIS PURAI^A.

159

archs, of sages, of saints, of truth : whose form is all worlds ; first-born
before all the first-born; the supporter of all beings, himself self-sus-
tained : who exists in manifold forms, as gods, men, and animals ; and
is thence the sovereign lord of all, eternal: whose shape is all visible
things ; who is without shape or form : who is celebrated in the Yed&nta
as the Rich, Yajush, S4ma, and Atharva Vedas, inspired history, and
sacred science. The Vedas, and their divisions ; the institutes of Manu
and other lawgivers; traditional scriptures, and religious manuals^**;
poems, and all that is said or sung ; are the body of the mighty Vishnu,
assuming the form of sound. All kinds of substances, with or without
shape, here or elsewhere, are the body of Vishnu. I am Hari. All that
I behold is Janarddana ; cause and efiect are from none other than him.
The man who knows these truths shall never again experience the afflic-
tions of worldly existence.

Thus, Brahman, has the first portion of this Pur^fia been duly revealed
to you : listening to which, expiates all offences. The man who hears
this Purina obtains the fruit of bathing in the Pushkara lake‘s for twelve
years, in the month of Kirtik. The gods bestow upon him who hears
this work the dignity of a divine sage, of a patriarch, or of a spirit of
heaven.

Akhyaudni (wntiiMlPw) is said to de- taining directions for supplementary rites,
note the Puranas, and Anuvada ” The celebrated lake Pokher in Ajmer,

the Kalpa, Sutra, and similar works, con-

visht!ju PURAT^A.

BOOK II.

CHAP. I.

Descendants of Priyavrata, the eldest son of Swayambhuva Mann : his ten sons : three
adopt a religious life ; the others become kings of the seven Dwipas, or isles, of the
earth. Agnidhra, king of Jambu-dwipa, divides it into nine portions, which he
distributes amongst his sons. Nabhi, king of the south, succeeded by Rishabha ;
and he by Bharata : India named after him Bharata : his descendants reign during
the Swayambhuva Manwantara.

Maitreya. — You have related to me, venerable preceptor, most
fully, all that I was curious to hear respecting the creation of the world ;
but there is a part of the subject which I am desirous again to have
described. You stated that Priyavrata and Utt4napada were the sons of
Swayambhuva Manu, and you repeated the story of Dhruva, the son of
Utt4nap^da : you made no mention of the descendants of Priyavrata,
and it is an account of his family that I beg you will kindly communi-
cate to me.

Parasara. — Priyavrata married K4myd, the daughter of the patriarch
Kardama^ and had by her two daughters, Samrat and Kukshi, and ten

’ The text reads Kanya daughter of Kardama (p. 83. n. 6). Kamya,

^IPad); and the commentator has, ‘ he mar- as has been notieed, appears in the Brahma
ried the daughter of Kardama, whose name and Hari V. (p. 53. n. 6) as the mother of
was Kanya’ (Risif vtnRTtDrfir). The co- Priyavrata, but erroneously; and the same
pies agree in the reading, and the Vayu authorities specify a Kamya as the wife of
has the same name, Kanyd ; but the Mar- that sovereign. So the commentator on
kandeya, which is the same in other respects the Hari V. states, ‘another Kamy& is
as our text, has Ktlmya : K&myd also is the mentioned (in the text), the daughter of
name elsewhere given by the Vdyu to the Kardama, the wife of Priyavrata:’ ftliiaiUiM

T t

162

DIVISION OF THE EARTH INTO SEVEN DWfPAS.

sons, wise, valiant, modest, and dutiful, named Agnidhra, Agnibdhu,
Vapushmat, Dyutimat, Medha, Medhatithi, Bhavya, Savala, Putra, and
the tenth was Jyotishmat*, illustrious by nature as by name. These
were the sons of Priyavrata, famous for strength and prowess. Of these,
three, or Medha, Putra, and Agnib^hu, adopted a religious life ; remem-
bering the occurrences of a prior existence, they did not covet dominion,
but diligently practised the rites of devotion in due season, wholly disin-
terested, and looking for no reward.

Priyavrata having divided the earth into seven continents, gave them
respectively to his other seven 8ons \ To Agnidhra he gave Jambu-
dwipa ; to Medhatithi he gave Plaksha-dwipa : he installed Vapushmat
in the sovereignty over the Dwipa of S^lmali ; and made Jyotishmat
king of Ku.4a-dwipa : he appointed Dyutimat to rule over Krauncha-
dwipa ; Bhavya to reign over S4ka-dwipa ; and Savala he nominated the
monarch of the Dwipa of Pushkara.

Agnidhra, the king of Jambu-dwipa, had nine sons, equal in splen-
dour to the patriarchs: they were named N4bhi, Kimpurusha, Hari-
varsha, Ildvrita, Ramya, Hirahvat, Kuru, Bbadrdswa, and Ketum^laS
who was a prince ever active in the practice of piety.

Hear next, Maitreya, in what manner Agnidhra apportioned Jambu-
dwipa amongst his nine sons. He gave to N4bhi the country called
Hima, south of the Himavat, or snowy mountains. The country of
Hemakhta he gave to Kimpurusha ; and to Harivarsha, the country of

I The name Kanya Kavi; with one daughter, Urjjaswati. It
is therefore most probably an error of the also calls the Manus Uttama, Tamasa, and
copyists. The Bh^avata calls the wife of Raivata the sons of Priyavrata by another
Priyavrata, Varhishmati, the daughter of wife.

Viswakarman. According to the Bh^gavata, he drove

^ These names nearly agree in the au- his chariot seven times round the earth,
thorities which specify the descendants of and the ruts left by the wheels became the
Priyavrata, except in the Bhagavata : that beds of the oceans, separating it into seven
has an almost entirely different series of Dwipas.

names, or Agnidhra, Idhmajihwa, Yajna- ^ Even the Bh%avata concurs with the
bahu, Mah&vira, Hiranyaretas, Medhati- other Pur^nas in this series of Priyavrata’s
thi, Ghritaprish£ha, Savana, Vitihotra, and grandsons.

DIVISIONS OP JAMBU-DWfPA.

163

Nishadha. The region in the centre of which mount Meru is situated he
conferred on Ildvrita ; and to Ramya, the countries lying between it and
the Nila mountain. To Hirahvat his father gave the country lying to

the north of it, called Sweta ; and, on the north of the 6weta mountains,

/

the country bounded by the Sringav^n range he gave to Kuioi. The
countries on the east of Meru he assigned to Bhadr&^wa ; and Gandha-
mddana, which lay west of it, he gave to Ketumkla Having installed

his sons sovereigns in these several regions, the pious king Agnidhra

0

retired to a life of penance at the holy place of pilgrimage, S^lagrama
The eight Varshas, or countries, Kimpurusha and the rest, are places
of perfect enjoyment, where happiness is spontaneous and uninterrupted.
In them there is no vicissitude, nor the dread of decrepitude or death :
there is no distinction of virtue or vice, nor difference of degree as better
or worse, nor any of the effects produced in this region by the revolu-
tions of ages.

N4bhi, who had for his portion the country of Himdhwa, had by his
queen Meru the magnanimous Rishabha; and he had a hundred sons,
the eldest of whom was Bharata. Rishabha having ruled with equity
and wisdom, and celebrated many sacrificial rites, resigned the sove-
reignty of the earth to the heroic Bharata, and, retiring to the hermitage
of Pulastya, adopted the life of an anchoret, practising religious penance,
and performing all prescribed ceremonies, until, emaciated by his auste-
rities, so as to be but a collection of skin and fibres, he put a pebble in
his mouth, and naked went the way of all flesh The country was

* Of these divisions, as well as of those weight or antiquity. As these stones are
of the earth, and of the minor divisions of found chiefly in the Gandak river, the Sa-
the Varshas, we have further particulars lagrama Tirtha was probably at the source
in the following chapter. of that stream, or at its confluence with

® This place of pilgrimage has not been the Ganges. Its sanctity, and that of the
found elsewhere. The term is usually ap- stone, are probably of comparatively mo-
plied to a stone, an ammonite, which is dem origin.

supposed to be a type of Vishnu, and of ‘ The great road,’ or ‘ road of heroes’
which the worship is enjoined in the Ut- (HglHWUl or The pebble was

tara Khanfia of the Padma P. and in the intended either to compel perpetual silence,
Brahma Vaivartta, authorities of no great or to prevent his eating. The Bhagavata

164

REIGN OP BHARATA : HiS DECENDANTS :

termed Bhdrata from the time that it was relinquished to Bharata by his
father, on his retiring to the woods

Bharata, having religiously discharged the duties of his station, con-
signed the kingdom to his son Sumati, a most virtuous, prince ; and,

/

engaging in devout practices, abandoned his life at the hol^^ place, SMa*
gr&ma : he was afterwards born again as a Brahman, in a distinguished
family of ascetics. I shall hereafter relate to you his history.

From the illustrious Sumati was born Indradyumna: his son was
Paramesh'thin : his son was Pratih^ra, who had a celebrated son, named

adverts to the same circumstance;

: I That work enters much more
into detail on the subject of Rishabha^s de-
votion, and particularizes circumstances not
found in any other Purina. The most
interesting of these arc the scene of Ri-
shabha^s wanderings, which is said to be
Konka, Venkafa, Kut'aka, and southern
Karnataka, or the western part of the Pe-
ninsula; and the adoption of the Jain be-
lief by the people of those countries. Thus
it is said, king of the Konkas, Ven-
kafas, and Kut'akas, named Arhat, having
heard the tradition of Rishabha^s practices
(or his wandering about naked, and de-
sisting from religious rites), being infatu-
ated by necessity, under the evil influence
of the Kali age, will become needlessly
alarmed, and abandon his own religious
duty, and will foolishly enter upon an un-
righteous and heretical path. Misled by
him, and bewildered by the iniquitous ope-
ration of the Kali age, disturbed also by
the delusions of the deity, wicked men will,
in great numbers, desert the institutes and
purifications of their own ritual ; will ob-
serve vows injurious and disrespectful to
the gods; will desist from ablutions, mouth-
washings, and purifications, and will pluck

out the hair of the head ; and will revile the
world, the deity, sacrifices, Brahmans, and
the Vedas.^^ It is also said, that Sumati,
the son of Bharata, will be irreligiously
worshipped by some infidels, as a divinity.
Besides the import of the term Arhat, or
Jain, Rishabha is the name of the first,
and Sumati of the fifth Tirthakara, or Jain
saint of the present era. Tliere can be
no doubt, therefore, that the Bhdgavata
intends this sect ; and as the Jain system
w as not matured until a comparatively mo-
dern date, this composition is detennined
to be also recent. The allusions to the
extension of the Jain faith in the western
parts of the Peninsula, may serve to fix the
limit of its probable antiquity to the Tith
or 12th century, w hen the Jains seem to
have been flourishing in Guzerat and the
Konkan, As. Res. XVII. 282.

** This etymology is given in other Pu-
railas; but the Matsya and Vayu have a dif-
ferent one, deriving it from the Manu, called
Bharata, or the cherisher, one who rears or
cherishes progeny ; ^ RwStr

I i The

Vayu has, in another place, the more com-
mon explanation also: IGA

(»TOreir) ii

PRINCES OF INDIA.

165

Pratihartta : his son was Bhava, who begot Udgitha, who begot Prastdra ;
whose son was Prithu. The son of Prithu was Nakta : his son was Gaya:
his son was Nara; whose son was Virdt. The valiant son of Virdt was
Dhimat, who begot Mahdnta ; whose son was Manasyu ; whose son was
Twashtri: his son was Viraja: his son was Raja: his son was Satajit,
who had a hundred sons, of whom Viswagjyotish was the eldest®. Under
these princes, Bhdrata-varsha (India) was divided into nine portions (to
be hereafter particularized); and their descendants successively held
possession of the country for seventy-one periods of the aggregate of the
four ages (or for the reign of a Manu).

This was the creation of Swdyambhuva Manu, by which the earth
was peopled, when he presided over the first Manwantara, in the Kalpa
of Varaha

^ The Agni, Kurma, Markaricleya, Linga,
and Vayu Puranas agree with the Vishnu
in these genealogical details. The Bh%a-
vata has some additions and variations of
nomenclature, but is not essentially differ-
ent. It ends, however, with S'atajit, and
cites a stanza which would seem to make
Viraja the last of the descendants of Pri-
yavrata : \

ftnaj u

The descendants of Priyavrata were
the kings of the earth in the first or Swa-

yambhuva Manwantara. Those of Utta-
napada, his brother, are placed rather in-
congruously in the second or Sw&rochisha
Manwantara ; whilst, with still more palp-
able inconsistency, Daksha, a descendant
of Uttanapada, gives his daughter to Ka-
syapa in the seventh or Vaivaswata Man-
wantara. It seems probable that the pa-
triarchal genealogies are older than the
chronological system of Manwantaras and
Kalpas, and have been rather clumsily dis-
tributed amongst the different periods.

u u

CHAP. II.

Description of the earth. The seven Dwipas and seven seas. Jambu-dwipa. Mount
Mem : its extent and boundaries. Extent of llELvrita. Groves, lakes, and branches
of Mem. Cities of the gods. Rivers. The forms of Vishnu worshipped in dif-
ferent Varshas.

Maitreya . — You have related to me, Brahman, the creation of
Swdyambhuva ; I am now desirous to hear from you a description of the
earth : how many are its oceans and islands, its kingdoms and its moun-
tains, its forests and rivers and the cities of the gods, its dimensions, its
contents, its nature, and its form.

Parasara. — You shall hear, Maitreya, a brief account of the earth
from me : a full detail I could not give you in a century.

The seven great insular continents are Jambu, Plaksha, SMmali,

/

Ku^, Krauncha, S^ika, and Pushkara: and they are surrounded seve-
rally by seven great seas ; the sea of salt water (Lavaha), of sugar-cane
juice (Ikshu), of wine (Sur4), of clarified butter (Sarpi), of curds (Dadhi),
of milk (Dugdha), and of fresh water (Jala)’.

Jambu-dwipa is in the centre of all these : and in the centre of this
continent is the golden mountain Meru. The height of Meru is eighty-
four thousand Yojanas; and its depth below the surface of the earth is

* The geography of the Purknas occurs
in most of these works; and in all the
main features, the seven Dwipas, seven
seas, the divisions of Jambu-dwipa, the
situation and extent of Mem, and the sub-
divisions of Bharata, is the same. The
Agni and Brahma are word for word the
same with our text ; and the Kiirma,
Linga, Matsya, Markandeya, and Vayu
present many passages common to them
and the Vishnu, or to one another. The
Vdyu, as usual, enters most fully into par-
ticulars. The Bh^vata differs in its no-
menclature of the subordinate details from

all, and is followed by the Padma. The
others either omit the subject, or advert to
it but brieflv. The Mahabharata, Bhishma
Parva, has an account essentially the same,
and many of the stanzas are common to it
and different Puranas. It does not follow
the same order, and has some peculiari-
ties; one of which is calling Jambu-dwipa,
Sudarsana, such being the name of the
Jambu- tree: it is said also to consist of
two portions, called Pippala and S'asa,
w'hich are reflected in the lunar orb, as in
a mirror.

MOUNT MERU AND ADJACENT MOUNTAINS.

167

Sixteen thousand. Its diameter at the summit is thirty -two thousand
Yojanas ; and at its base, sixteen thousand : so that this mountain is
like the seed-cup of the lotus of the earth

The boundary mountains (of the earth) are Himavdn, Hemakti'ta, and

t f

Nishadha, which lie south of Meru ; and Nila, Sweta, and Sringi, which
are situated to the north of it. The two central ranges (those next to
Meru, or Nishadha and Nila) extend for a hundred thousand (Yojanas,
running east and west). Each of the others diminishes ten thousand
Yojanas, as it lies more remote from the centre. They are two thousand
Yojanas in height, and as many in breadth ^ The Varshas or countries
between these ranges are Bhdrata (India), south of the Hiraavan moun-

2 The shape of Meru, according to this
description, is that of an inverted cone;
and by the comparison to the seed-cup its
form should be circular : but there seems
to be some uncertainty upon this subject
amongst the Paur^nics. The Padma com-
pares its form to the bell-shaped flower of
the Dhatura. The Vayu represents it as
having four sides of different colours ; or,
white on the east, yellow on the south,
black on the west, and red on the north ;
but notices also various opinions of the
outline of the mountain, which, according
to Atri, had a hundred angles ; to Bhrigu,
a thousand : Savarni calls it octangular ;
Bhdguri, quadrangular ; and Varshayani
says it has a thousand angles: Galava
makes it saucer-shaped ; Garga, tw isted,
like braided hair; and others maintain that
it is circular. The Linga makes its eastern
face of the colour of the ruby ; its south-
ern, that of the lotus ; its western, golden;
and its northern, coral. The Matsya has
the same colours as the Vayu, and both
contain this line;

ftfin I ‘Four-coloured, golden, four-cor-
nered lofty:’ but the Vfiyu compares its

summit, in one place, to a saucer; and
observes that its circumference must be
thrice its diameter: ^

vnwi THRmn l The Matsya also, rather in-
compatibly, says the measurement is that
of a circular form, but it is considered
quadrangular : WT

I According to the Buddhists of Cey-
lon, Meru is said to be of the same dia-
meter throughout. Those of Nepal con-
ceive it to be shaped like a drum. A
translation of the description of Meru and
its surrounding mountains, contained in the
Brahmaiida, which is the same exactly as
that in the Vayu, occurs in the As. Re-
searches, VIII. 343. There are some dif-
ferences in Col. Wilford’s version from that
which my MSS. would authorize, but they
are not in general of much importance.
Some, no doubt, depend upon variations
in the readings of the different copies ; of
others, I must question the accuracy.

^ This diminution is the necessary con-
sequence of the diminished radius of the
circle of Jambu-dwipa, as the mountain
ranges recede from the centre.

168

EXTENT OF MEBU, ADJACENT MOUNTAINS, AND VABSHAS.

tains ; next Kimpunisha, between Himav^n and Hemakdta ; north of the

latter, and south of Nishadha, is Hariversha ; north of Meru is Ramyaka,

/

extending from the Nila or blue mountains to the Sweta (or white)
mountains ; Hiranmaya lies between the Sweta and Sringi ranges ; and
Uttarakuru is beyond the latter, following the same direction as Bhdrata^
Each of these is nine thousand Yojanas in extent. IMvrita is of similar
dimensions, but in the centre of it is the golden mountain Meru, and the
country extends nine thousand Yojanas in each direction from the four
sides of the mountain®. There are four mountains in this Varsha, formed
as buttresses to Meru, each ten thousand Yojanas in elevation : that on
the east is called Mandara ; that on the south, Gandhamddana ; that on
the west, Vipula ; and that on the north, Sup6r4wa ® : on each of these
stands severally a Kadamba-tree, a Jambu-tree, a Pipal, and a Va'ta^;
each spreading over eleven hundred Yojanas, and towering aloft like
banners on the mountains. From the Jambu-tree the insular continent
Jambu-dwipa derives its appellations. The apples of that tree are as
large as elephants : when they are rotten, they fall upon the crest of the
mountain, and from their expressed juice is formed the Jambu river, the
waters of which are drunk by the inhabitants; and in consequence of
drinking of that stream, they pass their days in content and health,
being subject neither to perspiration, to foul odours, to decrepitude, nor
organic decay. The soil on the banks of the river, absorbing the Jambu
juice, and being dried by gentle breezes, becomes the gold termed Jcimbu-
nada, of which the ornaments of the Siddhas are fabricated.

* These, being the two outer Varshas, -|- 13 = 100. From east to west the Var-
are said to take the form of a bow ; that shas are of the extent necessary to occupy
is, they are exteriorly convex, being seg- the space of the circle,
ments of the circle. * The Bhagavata and Padma call these

® The whole diameter of Jambu-dwipa Mandara, Merumandara, Sup^wa, and
has been said to be 100.000 Yojanas. This Kmnuda.

is thus divided from north to south : Ila- ’’ Nauclea Kadamba, Eugenia Jambu,
vrita, in the centre, extends each way 9000, Ficus religiosa, and F. Indica. The Bh4-
making 18000: Meru itself, at the base, is gavata substitutes a mango-tree for the
16000 : the six Varshas, at 9000 each, are Kpal ; placing it on Mandara, the Jambu
equal to 54000 : and the six ranges, at on Merumandara, the Kadamba on Sup6r-
3000 each, are izooo: and 18 + 16-I-54 s'wa, and the Va^a on Kumuda.

THE CITIES OF THE OODS ON MERU.

169

The country of Bhadrd^wa lies on the east of Meru, and Ketum^la on
the west ; and between these two is the region of Ildvrita. On the east
of the same is the forest Chaitraratha ; the Gandhamddana wood is on the
south ; the forest of Vaibhrdja is on the west ; and the grove of Indra,
or Nandana, is on the north. There are also four great lakes, the waters
of which are partaken of by the gods, called Aruhoda, Mahdbhadra,
Sitoda, and Mdnasa®.

The principal mountain ridges which project from the base of Meru,
like filaments from the root of the lotus, are, on the east, Sitdnta, Mu-
kunda, Kurari, Mdlyavdn, and Vaikanka; on the south, Trikh'ta, Sisira,
Patanga, Ruchaka, and Nishadha ; on the west, Sikhivdsas, Vaiddrya,
Kapila, Gandhamddana, and J4rudhi ; and on the north, Sankhakdta,
Rishabha, N4ga, Hansa, and Kdlanjara. These and others extend from
between the intervals in the body, or from the heart, of Meru

On the summit of Meru is the vast city of Brahmd, extending fourteen
thousand leagues, and renowned in heaven ; and around it, in the car-
dinal points and the intermediate quarters, are situated the stately cities
of Indra and the other regents of the spheres The capital of Brahmd

® The fihagavata substitutes Sarvato-
bhadra for the Gandhamadana forest ; and
calls the lakes, lakes of milk, honey, trea-
cle, and sweet water.

** Tlie Vdyu gives these names, and
many more ; and describes at great length
forests, lakes, and cities of gods and demi-
gods upon these fabulous mountains, or in
the valleys between them. (As. Res. VIII.
354-)

The Lokapdlas^ or eight deities in
that character, Indra, Yama, Varuiia, Ku-
vera, Vivaswat, Soma, Agni, and Vdyu.
Other cities of the gods are placed upon
the spurs, or filament mountains, by the
Vdyu ; or that of Brahmd on Hemasringa,
of S^ankara on Kdlanjara, of Garuda on
Vaikanka, and of Kuvera on Kailasa, Hi-

mavat is also specified by the same work
as the scene of Shiva’s penance, and mar-
riage with Uma ; of his assuming the form
of a Earata, or forester; of the birth of
Kartikeya, in the S^ara forest ; and of his
dividing the mountain Krauncha with his
spear. This latter legend, having been
somewhat misunderstood by Col. Wilford,
is made the theme of one of his fanciful
verifications. Here, he (the author of
the Vayu) says, in the forest of S'ankha,
was born Shadanana or Kartikeya, Mars
with six faces. Here he wished or formed
the resolution of going to the mountains
of Crauncha, Germany, part of Poland,
&c. to rest and recreate himself after his
fatigues in the wars of the gods with the
giants. There, in the skirts of the moun-

X X

170

THE FOUR GREAT RIVERS.

is enclosed by the river Ganges, which, issuing from the foot of Vishhu,
and washing the lunar orb, falls here from the skies and, after enoir*
cling the city, divides into four mighty rivers, flowing in opposite direc<
tions. These rivers are the Sita, the Alakanandd, the Chakshu, and the
Bhadra. The first, falling upon the tops of the inferior mountains, on
the east side of Mem, flows over their crests, and passes through the
country of Bhadraswa to the ocean : the Alakanand4 flows south, to the
country of Bh&rata, and, dividing into seven rivers on the way, falls into
the sea : the Chakshu falls into the sea, after traversing all the western
mountains, and passing through the country of Ketum41a : and the

tains of Crauncha, he flung his sword; the
very same which Attila, in the fifth century,
asserted he had found under a clod of
earth. It was placed in his tomb, where
it is probably to be found.^^ As. Res. VIII.
364. The text of which this is in part a
representation is, in ^ ^ ifTW:

I ^ ^ Kfir 11

^ II The legend here alluded

to is told at length in the Vamana Parana.
Mahishasura, flying from the battle, in
which Taraka had been slain by Karti-
keya, took refuge in a cave in the Kraun-
cha mountain. A dispute arising between
Kartikeya and Indra, as to their respective
prowess, they determined to decide the
question by circumbulating the mountain ;
the palm to be given to him who should
first go round it. Disagreeing about the
result, they appealed to the mountain, who
untruly decided in favour of Indra. Kar-
tikey^ to punish his injustice, hurled his
lance at the mountain Krauncha, and
pierced at once it and the demon Mahi*
aha. V# w. idvTiin^

RTTC fti^ hr wvt i

Another division of Krauncha is ascribed to

Parasurama. Megha Duta, v. 59. Kraun-
cha is also sometimes considered to be the
name of an Asura, killed by Kartikeya;
but this is perhaps some misapprehension
of the Pauranic legend by the grammarians,
springing out of the synonymes of Kdr-
lakeya, Kraunchdri, Kraunchadarana, &c.,
implying the foe or destroyer of Kraun-
cha, occurring in the Amara, and other
Koshas.

” The Bhagavata is more circumstan-
tial. The river flowed over the great toe
of Vishnu’s left foot, which had previously,
as he lifted it up, made a fissure in the
shell of the mundane egg, and thus gave
entrance to the heavenly stream. The
Vayu merely brings it from the lunar orb,
and takes no notice of Vishnu’s interposi-
tion. In a different passage it describes
the detention of Ganga amidst the tresses
of S^iva, in order to correct her arrogance,
until the divinity was moved by the pe-
nance and prayers of king Bhagiratha to
set her free. The Mahabhdrata represents
Shiva’s bearing the river for a hundred years
on his head, merely to prevent its falling
too suddenly on the mountains.

BOUNDARY MOUNTAINS.

171

Bhadri washes the country of the Uttara kurus, and empties itself into
the northern ocean

Meru, then, is confined between the mountains Nila and Nishadha
(on the north and south), and between M41yav4n and Gandham&dana
(on the west and east *•'’) : it lies between them like the pericarp of a
lotus. The countries of Bh&rata, Ketumala, Bhadr4i^wa, and Uttarakuru
lie, like leaves of the lotus of the world, exterior to the boundary moun-
tains. Ja'thara and Devakfita are two mountain ranges, running north
and south, and connecting the two chains of Nishadha and Nila. Gan-

Although the Vayu has this account,
it subsequently inserts another, which is
that also of the Matsya and Padma. In
this the Ganges, after escaping from S'iva,
is said to have formed seven streams ; the
Nalini, Hiyini, and Pavani going to the
east; the Chakshu, S'lt^, and Sindhu to
the west ; and the Bhagirathi to the south.
The Mahabharata calls them Vaswauka-
sara, Nalini, Pavani, Ganga, S'lta, Sindhu,
and Jambunadi. The more usual legend,
however, is the first, and it offers some
trace of actual geography. Mr. Faber, in-
deed, thinks that Mem, with the surround-
ing Varsha of Ilavrita, and its four rivers,
is a representation of the garden of Eden.
(Pagan Idolatry, I. 315.) However this
may be, it seems not unlikely to have ori-
ginated in some imperfect account of four
great rivers flowing from the Himdlaya,
and the high lands north of that range,
towards the cardinal points : the Bhadra,
to the north, representing the Oby of Si-
beria ; and the S'lta, the river of China, or
Hoangho. The Alakanandd is well known
as a main branch of the Ganges, near its
source; and the Chakshus is very possi-
bly, as Major Wilford supposed, the Oxus.
(As. Res. VIII. 309.) The printed copy of
the Bhdgavata, and the MS. Padma, read
Bankshu ; but the former is the more usual

reading. It is said, in the Vayu, of Ketu-
mala, through which this river mns, that
it is peopled by various races of barbarians ;

The text applies the latter name so
variously as to cause confusion : it is
given to one of the four buttresses of
Mem, that on the south ; to one of the
filament mountains, on the west ; to a
range of boundary mountains, on the
south; and to the Varsha of Ketumala:
here another mountain range is intend-
ed, or a chain running north and south,
upon the east of Ilavrita, connecting the
Nila and Nishadha ranges. Accordingly
the Vayu states it to be 34000 Yojanas
in extent ; that is, the diameter of Meru
16000, and the breadth of IWvrita on each
side of it, or together 18000. A similar
range, that of Malyavan, bounds Ilavrita
on the west. It was probably to avoid
the confusion arising from similarity of no-
menclature, that the author of the Bhaga-
vata substituted different names for Gan-
dhamadana in the other instances, calling
the buttress, as we have seen, Meruman-
dara ; the southern forest, Sarvatobhadra ;
and the filament mountain, Hansa; re-
stricting the term Gandhamadana to the
eastern range : a correction, it may be re-
marked, corroborative of a subsequent date.

172

DWELLINGS OF THE DIVINITIES.

dhamddana and Kail&sa extend, east and west, eighty Yojanas in breadth,
from sea to sea. Nishadha and P4riy4tra are the limitative mountains
on the west, stretching, like those on the east, between the Nila and
Nishadha ranges: and the mountains Tri^ringa and J&rudhi are the
northern limits of Meru, extending, east and west, between the two seas^^.
Thus I have repeated to you the mountains described by great sages as
the boundary mountains, situated in pairs, on each of the four sides of
Meru. Those also, which have been mentioned as the filament moun-
tains (or spurs), Sitdnta and the rest, are exceedingly delightful. The
vallies embosomed amongst them are the favourite resorts of the Siddhas
and Chdrarias : and there are situated upon them agreeable forests,
and pleasant cities, embellished with the palaces of Vishnu, Lakshmi,
Agni, S6rya, and other deities, and peopled by celestial spirits ; whilst
the Yakshas, R^kshasas, Daityas, and Danavas pursue their pastimes in
the vales. These, in short, are the regions of Paradise, or Swarga, the
seats of the righteous, and where the wicked do not arrive even after a
hundred births.

These eight mountains are similarly
enumerated in the Bhagavata and Vayu,
but no mention is made in them of any
seas and it is clear that

the eastern and western oceans cannot be
intended, as the mountains Mdlyavat and
Gandhamidana intervene. The comment-
ator would seem to understand ‘ Arnava’
as signifying ^ mountain/ as he says ‘ be-
tween the seas means A\ithin Malyavat
and Gandhamadana/

I The Bhagavata describes
these eight mountains as circling Meru for
18000 Yojanas in each direction, leaving,
according to the commentator, an interval
of a thousand Yojanas between them and
the base of the central mountain, and being
2000 high, and as many broad : they may
be understood to be the exterior bar-
riers of Meru, separating it from Ildvritta.
The names of these mountains, according

to the Bhagavata, are Ja^hara and Devakuta
on the east, Pavana and Paripatra on the
west, Trisringa and Makara on the north,
and KaiMsa and Karavira on the south.
Without believing it possible to verify the
position of these different creations of the
legendary geography of the Hindus, it can
scarcely admit of doubt that the scheme
was suggested by imperfect acquaintance
with the actual character of the country,
by the four great ranges, the Altai, Muztag
or Thian-shan, Ku-en-lun, and Himalaya,
which traverse central Asia in a direction
from east to west, with a greater or less
inclination from north to south, which are
connected or divided by many lofty trans-
verse ridges, which enclose several large
lakes, and M^hich give rise to the great rivers
that water Siberia, China, Tartary, and Hin-
dustan, (Humboldt on the mountains of
Central Asia, and Ritter. Geogr. Asia.)

VISHNU AS WORSHIPPED IN DIFFERENT VARSHAS.

173

In the country of Bhadr&^wa, VishAu resides as Hayasirfi. (the horse-
headed) ; in Ketum&la, as Var6,ha (the boar) ; in Bh&rata, as the tortoise
(KArma) ; in Kuru, as the fish (Matsya) ; in his universal form, every
where ; for Hari pervades all places : he, Maitreya, is the supporter of
all things ; he is all things. In the eight realms of Kimpurusha and the
rest (or all exclusive of BhArata) there is no sorrow, nor weariness, nor
anxiety, nor hunger, nor apprehension; their inhabitants are exempt
from all infirmity and pain, and live in uninterrupted enjoyment for ten
or twelve thousand years. Indra never sends rain upon them, for the
earth abounds with water. In those places there is no distinction of
Krita, Treta, or any succession of ages. In each of these Varshas there
are respectively seven principal ranges of mountains, from which, oh
best of Brahmans, hundreds of rivers take their rise

main ranges of mountains in it are named,
and a long list of countries and rivers is
added, none of which can be identified with
any actually existing, except perhaps the
great river the Suchakshus, the Amu or
Oxus. According to the Bhfigavata, Vishnu
is worshipped as Kdmadeva in Ketumdla.
The Vayu says the object of adoration
there is f swara, the son of Brahma. Simi-
lar circumstances are asserted of the other
Varshas, See also As. Res. VIII. 35a.

vy

More ample details of the Varshas
are given in the Mahabharata, Bh^avata,
Padma, Vayu, Kurma, Linga, Matsya, and
Markaiicleya Purarias ; but they are of an
entirely fanciful nature. Thus of the Ke-
tumfila-varsha it is said, in the Vayu, the
men are black, the women of the com-
plexion of the lotus; the people subsist
upon the fruit of the Panasa or jack-tree,
and live for ten thousand years, exempt
from sorrow or sickness : seven Kula or

CHAP. III.

Description of Byrata-varsha : extent: chief mountains: nine divisions: principal
rivers and mountains of Bharata proper ; principal nations : superiority over other
Varshas, especially as the seat of religious acts. (Topographical lists.)

XhE country that lies north of the ocean, and south of the snowy
mountains, is called Bharata, for there dwelt the descendants of Bharata.
It is nine thousand leagues in extent ^ and is the land of works, in con-
sequence of which men go to heaven, or obtain emancipation.

The seven main chains of mountains in Bhhrata are Mahendra, Ma-
laya, Sahya, Suktimat, Riksha, Vindhya, and Phriphtra.

From this region heaven is obtained, or even, in some cases, libera-

‘ As Bharata-varsha means India, a
nearer approach to the truth, with regard
to its extent, might have been expected ;
and the Vayu has another measurement,
which is not much above twice the actual
extent, or looo Yojanas from Kumari (Co-
morin) to the source of the Ganges.

These arc called the Kula par\'atas, fa-
mily mountains, or mountain ranges or sys-
tems. They are similarly enumerated in all
the authorities, and their situation may be
determined with some confidence by the
rivers which flow from them. Mahendra is
the chain of hills that extends from Orissa
and the northern Circars to Gondwana, part
of which, near Ganjam, is still called Ma-
hindra Mitlei, or hills of Mahindra : Ma-
laya is the southern portion of the west-
ern Ghats : S^uktimat is donbtful, for none
of its streams can be identified with any
certainty; Sahya is the northern portion
of the western Ghauts, the mountains of
the Konkan : Riksha is the mountains of
Gondwana: Vindhya is the general name
of the chain that stretches across central

India, but it is here restricted to the east-
ern division ; according to the Vfiyu it is
the part south of the Narmada, or the
Sathpura range: Paripatra, as frequently
written Pariyatra, is the northern and west-
ern portion of the Vindhya: the name,
indeed, is still given to a range of moun-
tains in Guzerat (see Col. Tod’s map of
Rajasthan), but the Chambal and other
rivers of Mfilwa, which are said to flow
from the Pdriyatra mountains, do not rise
in that province. All these mountains
therefore belong to one system, and are
connected together. The classifleation
seems to have been known to Ptolemy, as
he specifies seven ranges of mountains, al-
though his names do not correspond, with
exception of the Vindus mons: of the
others, the Adisathrus and Uxentus agree
nearly in position with the Pariydtra and
Riksha: the Apocopi, Sardonix, Bettigo,
and Orudii must be left for consideration.
The Bhagavata, Vayu, Padma, and Mkr-
kanfleya add a list of inferior mountains to
these seven.

DIVISIONS OF BHARATA'VARSHA.

175

tion from existence; or men pass from hence into the condition of brutes,
or fall into hell. Heaven, emancipation, a state in mid-air, or in the
subterraneous realms, succeeds to existence here, and the world of acts
is not the title of any other portion of the universe.

The Varsha of Bhdrata is divided into nine portions, which I will
name to you ; they are Indra-dwipa, Kaserumat, Tdmravarda, Gabhasti-
mat, Ndga-dwipa, Saumya, Gandharba, and Vdruna; the last or ninth
Dwipa is surrounded by the ocean, and is a thousand Yojanas from north
to south

On the east of Bhdrata dwell the Kiratas (the barbarians) ; on the

west, the Yavanas; in the centre reside Brahmans, Kshetriyas, Vai^yas,

/

and Sddras, occupied in their respective duties of sacrifice, arms, trade,

and service

/

The Satadru, Chandrabhdgd, and other rivers, flow from the foot of

53 This last is similarly left without a
name in all the works : it is the most
southerly, that on the borders of the sea,
and no doubt intends India proper. Wil-
ford places here a division called Kumarika.
No description is anywhere attempted of
the other divisions. To these the Vayu
adds six minor Dwipas, which are situated
beyond sea, and are islands, Anga-dwipa,
Yama«d., Matsya-d., Kumuda or Kusa-d.,
Varaha-d., and S^ankha-d.; peopled for the
most part by Mlechchhas,but who worship
Hindu divinities. The Bhagavata and
Padma name eight such islands, Swarna-
prastha, Cliandrasukla, Avarttana, Rama-
liaka, Mandahara, Panchajanya, Sinhala,
and Lankd. Col. Wilford has endeavoured
to verify the first series of Upadwipas,
making Varaha Europe ; Kusa, Asia Mi-
nor, &c. ; S'ankha, Africa ; Malaya, Malac-
ca: Yama is undetermined ; and by Anga,
he says, they understand China. How all
this may be is more than doubtful, for in
the three Puranas in which mention is

made of them, very little more is said
upon the subject.

^ By Kiratas, foresters and mountaineers
are intended, the inhabitants to the pre-
sent day of the mountains east of Hindu-
stan. The Yavanas, on the west, may be
either the Greeks of Bactria and the Pun-
jab— ^to w hom there can be little doubt the
term was applied by the Hindus— or the
Mohammedans, who succeeded them in a
later period, and to whom it is now ap-
plied. The Vayu calls them both Mlech-
chhas, and also notices the admixture of
barbarians with Hindus in India proper:
tHtfirar i The

same passage, slightly varied, occurs in
the Mahabharata: it is said especially of
the mountainous districts, and may allude
therefore to the Gonds and Bhils of cen-
tral India, as w’ell as to the Mohammedans
of the north-west. The specification im-
plies that infidels and outcastes had not
yet descended on the plains of Hindu-
stan.

176

RIVERS, MOUNTAINS,

Himalaya: the Vedasmriti and others from the Parip6tra mountains:
the Narmad4 and Suras4 from the Vindhya hills ; the T&pi, Payoshhi,
and Nirvindhy4 from the Riksha mountains ; the Goddveri, Bhimarathi,
Krishhavenl, and others, from the Sahya mountains : the Kritam41d,
T&mraparfii, and others, from the Malaya hills : the Trisdm^, Rishi-
kulya, &c. from the Mahendra : and the Rishikuly^, Kum&ri, and others,
from the Suktimat mountains. Of such as these, and of minor rivers,
there is an infinite number ; and many nations inhabit the countries on
their borders

The principal nations of Bharata are the Kurus and P&nchfilas, in
the middle districts : the people of Kdmarupa, in the east : the Puudras,

* This is a very meagre list, compared tain. The Tapi is the Tapti, rising also in
with those given in other Piiranas. That Gondwana : the other two are not identi-
of the Vayu is translated by Col. Wilford, fied. The Godaveri preserves its name :
As. Res. vol. VIII ; and much curious il- in the other two we have the Beemah and
lustration of many of the places by the the Krishna. For Kritamdla the Kurma
same writer occurs, As. Res. vol. XIV. The reads Ritumala, but neither is verified. The
lists of the Mahabharata, Bhagavata, and Tamraparni is in Tinivelly, and rises at the
Padma are given without any arrangement: southern extremity of the western Ghats,
those of the Vayu, Matsya, MarkanSeya, The Rishikulya, that rises in the Mahen-
and Kurma are classed as in the text, dra mountain, is the Rasikulia or Rasi-
Their lists are too long for insertion in koila, which flows into the sea near Gan-
this place. Of the rivers named in the jam. The Trisdma is undetermined. The
text, most are capable of verification. The text assigns another Rishikulyfi, to the
S^atadru, ^ the hundred channelled^ — the Suktimat mountains, but in all the other
Zaradrus of Ptolemy, Hesidrus of Pliny — authorities the word is Rishika. The Ku-
is the Setlej. The Chandrabhaga, Sanda- man might suggest some connexion with
balis, or Acesines, is the Chinab. The Cape Comorin, but that the Malaya moun-
Vedasmriti in the Vayu and Kurma is tains seem to extend to the extreme south,
classed with the Vetravati or Betwa, the A Rishikulya river is mentioned (Vana P.
Charmanwati or Chambal, and Sipr& and v. 3026) as a Tirtha in the Mahabhdrata,
Pfira, rivers of Malwa, and may be the in connexion apparently with the hermitage
same with the Beos of the maps. The of Vasish^ha, which in another passage (v.
Narmada or Narbadda, the Namadus of 4096) is said to be on mount Arbuda or
Ptolemy, is well known ; according to the Abu. In that case, and if the reading of
Vdyu it rises, not in the Vindhya, but in the text be admitted for the name of the
the Riksha mountains, taking its origin in river, the S'uktimat range would be the
fact in Gondwana. The Surasa is uncer- mountains of Guzerat; but this is doubtful.

AND COUNTRIES OF BHARATA.

177

Kalingas, Magadhas, and southern nations, are in the south : in the
extreme west are the Saurdsh'tras, S6ras, Bhiras, Arbudas : the Kdrushas
and M&lavas, dwelling along the P^ripdtra mountains : the Saiiviras, the
Saindhavas, the HAnas, the S41was, the people of ^4kala, the Madras,
the Ramas, the Ambash'thas, and the P4rasikas, and others. These
nations drink of the water of the rivers above enumerated, and inhabit
their borders, happy and prosperous

6 The list of nations is as scanty as that
of the rivers ; it is, however, omitted alto-
gether in the Bhagavata. The Padma has
a long catalogue, but without arrangement;
so has the Mahdbh^rata. The lists of
the Vdyu, Matsya, and Mdrkanfieya class
the nations as central, northern, eastern,
southern, and western. The names are
much the same in all, and are given in the
8th vol. of the As. Res. from the Brah-
man&a, or, for it is the same account, the
Vayu. The Mdrkancleya has a second
classification, and, comparing Bharata-var-
sha to a tortoise, with its head to the east,
enumerates the countries in the head, tail,
flanks, and feet of the animal. It will be
sufficient here to attempt an identification
of the names in the text, but some further
illustration is offered at the end of the chap-
ter. The Kurus are the people of Kurukshe-
tra, or the upper part of the Doab, about
Delhi. The Panchalas, it appears from the
Mahdbh&rata, occupied the lower part of
the Doab, extending across the Jumna to
the Chambal. KuUuka Bha^^a, in his com-
mentary on Manu, II. 19, places them at
Kanoj. Kamarupa is the north-eastern
part of Bengal, and w^estem portion of
Asam. Pun&ra is Bengal proper, with
part of south Behar and the Jungle Ma-
hals. Kalinga is the sea-coast west of the
mouths of the Ganges, with the upper

part of the Coromandel coast. Magadha
is Behar. The Saurashtras are the people
of Surat, the Surastrene of Ptolemy. The
Shuras and Bhiras, in the same direction,
may be the Suri and Phauni or Phryni
of Strabo. The Arbudas must be the
people about mount Abu, or the natives
of Mewar, The Karushas and Mdlavas
are of course the people of Malwa. The
Sauviras and Saindhavas are usually con-
joined as the Sindhu-Sauviras, and must
be the nations of Sindh and western Raj-
put^na. By the Hiinas we are to under-
stand the white Huns or Indo-Scythians,
who were established in the Punjab and
along the Indus at the commencement of
our era, as we know from Arrian, Strabo,
and Ptolemy, confirmed by recent disco-
veries of their coins. The S^alwas or, as
also read, S^dlyas are placed by the Vayu
and Matsya amongst the central nations,
and seem to have occupied part of Ra-
jasthan, a S'alwa Rdja being elsew^here de-
scribed as engaging in hostilities with the
people of Dwarakfi in Guzerat. S^akala,
as I have elsewhere noticed, is a city in
the Punjab (As. Res. XV. 108), the Sa-
gala of Ptolemy (ibid. 107) ; the Maha-
bharata makes it the capital of the Madras,
the Mardi of the ancients; but they are
separately named in the text, and were
situated something more to the south-east.

178

BHARATA THE LAND OF RELIGIOUS MERIT.

In the Bh4rata-varsha it is that the succession of four Yugas, or
ages, the Krita, the Treta, the Dw^para, and Kali, takes place; that
pious ascetics engage in rigorous penance ; that devout men offer sacri-
hces ; and that gifts are distributed ; all for the sake of another world.
In Jambu-dwipa, Vishhu, consisting of sacrifice, is worshipped, as the
male of sacrificial rites, with sacrificial ceremonies : he is adored under
other forms elsewhere. Bhdrata is therefore the best of the divisions of
Jambu-dwipa, because it is the land of works : the others are places of
enjoyment alone. It is only after many thousand births, and the aggre-
gation of much merit, that living beings are sometimes born in Bhdrata
as men. The gods themselves exclaim, “ Happy are those who are born,
even from the condition of gods, as men in Bh^rata-varsha, as that is the
way to the pleasures of Paradise, or the greater blessing of final libera-
tion. Happy are they who, consigning all the unheeded rewards of their
acts to the supreme and eternal Vishiiu, obtain existence in that land of
works, as their path to him. We know not, when the acts that have
obtained us heaven shall have been fully recompensed where we shall
renew corporeal confinement ; but we know that those men are fortunate
who are born with perfect faculties * in Bh4rata-varsha.”

I have thus briefly described to you, Maitreya, the nine divisions of
Jambu-dwipa, which is a hundred thousand Yojanas in extent, and
which is encircled, as if by a bracelet, by the ocean of salt water, of
similar dimensions.

Tlie Ramas and Ambash^has are not named graphical divisions of India about the era
in the other Puraiias, but the latter are of Christianity.

amongst the western, or more properly ^ Enjoyment in Swarga, like punishment
north-western nations subjugated by Na- in Naraka, is only for a certain period,
kula, in his Dig-vijaya. Mahabh. Sabha P. according to the merit or demerit of the
Ambas and Ambashfhas arc included in individual. When the account is ba-
the list extracted by Col. Wilford from the lanced, the man is bom again amongst
Yar£ha Sanhita, and the latter are supposed mankind.

by him to be the Ambastsc of Arrian. The ® A crippled or mutilated person, or
Parasikas carry us into Persia, or that one whose organs are defective, cannot at
part of it adjoining to the Indus. As far once obtain liberation ; his merits must
as the enumeration of the text extends, it first seeme his being bom again perfect
seems applicable to the political and geo- and entire.

[ ]

TOPOGRAPHICAL LISTS,

From the Mahlibh4rata, Bhishma Parva, 11. 342.

Mountains and rivers ^

Sanjaya speaks to Dhritardsh'tra. — Hear me, monarch, in reply to
your inquiries, detail to you the particulars of the country of Bh^rata.

’ In attempting to verify the places or
people specified in the text, various diffi-
culties are to be encountered, which must
serve to apologize for but partial success.
Some are inherent in the subject, such as
the changes which have taken place in the
topography of India since the lists were
compiled, and the imperfectness of the
specification itself: states and tribes and
cities have disappeared, even from recol-
lection, and some of the natural features
of the country, especially the rivers, have
undergone a total alteration. Buchanan
(Description of Eastern Hindustan), fol-
lowing Rennell over the same ground at
an interv^al of some thirty or forty years,
remarks that many of the streams laid
down in the Bengal Atlas (the only series
of maps of India yet published, that can
be regarded as of authority) are no longer
to be traced. Then the lists which are
given are such mere catalogues, that they
afford no clue to verification beyond names;
and names have been either changed or so
corrupted, as to be no longer recognizable.
On the other hand, much of the difficulty
arises from our own want of knowledge.
Scattered through the Purdnas and other
works, the names given in the topogra-
phical lists recur with circumstances which

fix their locality ; but these means of veri-
fication have not yet been sufficiently in-
vestigated. There are also geographical
treatises in Sanscrit, which there is reason
to believe afford much accurate and in-
teresting information : they are not com-
mon. Col. Wilford speaks of having re-
ceived a number from Jaypur, but upon
his death they disappeared. After a con-
siderable interval some of his MSS. were
purchased for the Calcutta Sanscrit College,
but by far the larger portion of his collec-
tion had been dispersed. A few leaves
only on geographical subjects were found,
from which I translated and published a
chapter on the geography of some of the
districts of Bengal: (Calcutta Quarterly
Magazine, Dec. 1824:) the details were
accurate and valuable, though the com-
pilation was modern. Notwithstanding
these impediments, however, we should be
able to identify at least mountains and
rivers to a much greater extent than is
now practicable, if our maps were not so
miserably defective in their nomenclature.
None of our surveyors or geographers have
been Oriental scholars. It may be doubted
if any of them have been conversant with
the spoken language of the country : they
have consequently put dovm names at

180

MOUNTAINS AND RIVERS.

Mahendra, Malaya, Sahya, l^uktimat^ Gandhamidana, Vindhya, and
P^ripdtra are the seven mountain ranges : as subordinate portions of
them are thousands of mountains; some unheard of, though lofty, exten-
sive, and abrupt ; and others better known, though of lesser elevation,
and inhabited by people of low stature^: there pure and degraded tribes,
mixed together, drink^ of the following streams : the stately Gangd, the
Sindhu, and the Saraswati®; the Godavari, Narmadsi, and the great river

random, according to their own inaccurate
appreciation of sounds carelessly, vulgarly,
and con'uptly uttered ; and their maps of
India are crowded with appellations w^hich
bear no similitude whatever either to past
or present denominations. We need not
w’onder that we cannot discover Sanscrit
names in English maps, when, in the im-
mediate vicinity of Calcutta, Barnagore
represents Vardhanagar, Dakshinesww is
metamorphosed into Duckinsore,and Uluba-
ria is Anglicised into Willoughbury. Going
a little farther off, we have Dalkisore for
Darikeswari, Midnapore for Medinipur, and
a most unnecessary accumulation of con-
sonants in Caughmahry for Kakamari.
There is scarcely a name in our Indian
maps that does not afford proof of extreme
indifference to accuracy in nomenclature,
and of an incorrectness in estimating
sounds, which is in some degree, perhaps,
a national defect.

The printed edition reads S'aktimat,
which is also found in some MSS., but
the more usual reading is that of the text.
I may here add that a S'uktimat mountain
occurs in Bhima^s invasion of the eastern re-
gion. Mah^bh. Sabha P. Gandhamadana
here takes the place of Biksha.

^ For additional mountains in the V4yu,
see Asiatic Researches, VIII. 334. The
Bh%avata, Padma, and Markandeya add

the following : Mainaka, which it appears
from the Ramayaiia is at the source of the
Sone, that river being termed Mainaka-
prabhava. ^ Kishkindhya Kfirida Trikufa,
called also in Hemachandra^s vocabulary
Suvela; Rishabha, Kufaka, Konwa, Deva-
giri (Deogur or Ellora, the mountain of
the gods ; the Apocopi are said by Pto-
lemy to be also called mountains of the
gods) ; Rishyamuka, in the Dekhin, where
the Pampd rises ; S'ri-saila or S'n-parvata,
near the Krishna (As, Res, V, 303) ; Ven-
kata, the hill of Tripati, Vfiridhara, Man-
gala-prastha, Drona, Chitrakut'a (Chitra-
kote in Bundelkhand), Govarddhana (near
Mathura), Raivata, the range that branches
off from the western portion of the Vin-
dhya towards the north, extending nearly
to the Jumna ; according to Hemachandra
it is the Girinara range ; it is the Aravali
of Tod; Kakubha, Nila (the blue moun-
tains of Orissa), Gohamukha, Indrakila,
Ramagiri (Ram-tek, near Nag-pur), Vala-
krama, Sudhdma, Tungaprastha, Ndga (the
hills east of Ramghur), Bodhana, Pandara,
Duijayanta, Arbuda (Abu in Guzerat),
Gomanta (in the western Ghats), Ku{a-
saila, Kritasmara, and Chakora. Many sin-
gle mountains are named in different works.

4 See note 4, p. 175.

^ The Sarsuti, or Caggar or Gaggar,N,W.
of Tahnesar. See below, note 6.

RIT£Sf.

181

B4ltud6'^; the l^tadru, Chaadrabh£g&, and great river Yamun4; the
Drishadwati^ and Vipiip&, with coarse sands; the Vetravati,

the deep Krishhavehi, the IravatP, Vitastd^'*, Payoshhi^>, and De-

^ The B&hud& is elsewhere said to rise
in the HimiQaya. Wilford considers it
to be the Mahhnada, which falls into the
Ganges below Malda* The Mah&bh&rata
has amongst the Tirthas^ or places of pil-
grimage^ two rivers of this name^ one ap«
parently near the Saraswati^ one more to
the east. Hemachandra gives as syno-
nymes Xijuni and Saitavlthini^ both im-
plying the ^ white river a main feeder of
the Mah&nada is called Dhavali or Dauli^
which has the same meaning.

^ The Drishadwati is a river of consi-
derable importance in the history of the
Hindus^ although no traces of its ancient
name exist. According to Manu it is one
boundary of the district called Brahmd-
vartta, in which the institution of castes^
and their several duties^ had for ever ex-
isted : implying that in other places they
were of more recent origin. This holy
land, 'made by the gods,^ was of very
limited extent. Its other boundary was
the Saraswati. That the Drishadwati was
not &r off we learn fix>m Manu, as Kuru-
kshetra, Matsya, PanchUa, and S'urasena,
or the upper part of the Doab, and country
to the east, were not included in Brahmd-
vartta; they constituted Brahmarshi-de^
contiguous to it : I Kulldka

Bha^^a e3q>lains Anantara, ' something less
or inferior;* l but it more probably

means 'not divided from,* 'immediately
contiguous.* We must look for the Dri-
shadwati, therefore, west of the Jumna.
In the lirtha Y&trd of the Mah&bhfirata
we find it fonning one of the boundaries

of Kurukshetra. It is there said, ' Those
who dwell on the south of the Saraswati,
and north of the Drishadwati, or in Kuru-
kshetra, dw^ell in heaven :* flTOnirr.

^ I % iwftpr ^ srsrftr
« In the same place, the confluence
of the Drishadwati with a stream of Kuru-
kshetra, called the Kausiki, is said to be
of peculiar sanctity. Kurukshetra is the
country about Tahnesur or Sthdneswara,
where a spot called Kurukhet still exists,
and is visited in pilgrimage. The Kuru-
kshetra of Manu may be intended for the
country of the Kurus, in the more imme-
diate vicinity of Delhi. According to Wil-
ford, the Drishadwati is the Caggar; in
which case our maps have taken the liberty
of transposing the names of the rivers, as
the Caggar now is the northern stream,
and the Sursooty the southern, both rising
in the Himalaya, and uniting to form one
river, called Gagar or Caggar in the maps,
but more correctly Sarsuti or Saraswati ;
which then runs south-west, and is lost in
the desert. There have no doubt been
considerable changes here, both in the no-
menclature and in the courses of the rivers.
® The Beyah, Hyphasis, or Bibasis.

^ The Rivi or Hydraotes or Adris.

The Jhelum, but still called in Kash-
mir the Vitast^, the Bidaspes or Hydaspes.

“ This river, according to the Vishnu
P., rises from the Riksha mountains, but
the Vfiyu and Kurma bring it from the
Vindhya or Sathpura range. There are
several indications of its position in the
Mah&bh^rata, but none veiy precise. Its
3 A

182

RIVERS.

vik4i*; the Veda8inrit6, Vedavati^, Tridivi^S Ikshum&lavl KaHshitii,
Chitrabah^, the deep Chitrasend, the Gomati, the Dhdtapdpi, aad the
great river Gandaki ; the KauSiki, Nii^hit& Krityd, Nichit4, Lohata-
rini Rahasy^, Satakumbha, and also the Saray6 the Charmanvati,
Chandrabhdg4^, Hastisom^, Dis, SarAvati®, Payoshhi, Par&2*, and Bhi-
marathl^, Kdveri“, Chnlakd®, Vinfi®®, SatabalS, Niv6r4, Mahit6*^ So-

source appears to be near that of the
Krishna: it flows near the beginning of
the Danflaka forest, which should place it
rather near to the sources of the God&vari:
it passes through Vidarbha or Berar, and,
Yudhish^hira having bathed in it, comes
to the Vaidurya mountain and the Nar-
mada river. These circumstances make it
likely that the Payin Ganga is the river in
question.

The Devil or Goggra.

Both these are from the Poripfitra
range. In some MSS. the latter is read
Vedasini and Vetasini. In the Rdmiyaria
occur Veda and Vedavainasika, which may
be the same, as they seem to be in the
direction of the Sone. One of them may
be the Beos of eastern Malwa, but it rises
in the Riksha mountain.

From Paripatra, Kurma; from Ma-
hendra, Vayu.

One copy has Ikshumdlim ; two
others, Ikshula and Krimi: one MS. of
the Vdyu has an Ikshuld from Mahendra :
the Matsya has Ikshuda; Wilford’s list
has Drakshala.

Of these rivers, the two first are
named in the Padma P., but not in the
V£yu, &c. The Gomati in Oude, the Gan-
dak, and the Kosi are well known. The
Dhutap^pli is said to rise in the Himalaya.

In different MSS. read Michitd and
Nisritd. In the Vfiyu and Matsya, Nischira

or Nirviii is said to flow from the Himflaya.

Also Lohat4ram and Lohachmni.

The Sarayu or Sarju is commonly
identified with the Deva. Wilford says it
is so by the Paurdnics, but we have here
proof to the contrary. They are also dis-
tinguished by the people of the country.
Although identical through great part of
their course, they rise as different streams,
and again divide and enter the Ganges by
distinct branches.

The recurrence of the same name in
this, as in several similar subsequent in-
stances, is possibly an error of the copyist ;
but it is also sometimes likely that one
name is applied to different rivers. In
one MS. we have, in place of this word,
Chaitravati ; and in another Vetravati.

Read also S^atdvari. According to
Wilford, the S^ardvati is the Ban-ganga.

The Vayu has Pard, which is a river
in Malwa, the Pdrvatf. MSS. read Varii
and Vend.

According to the Vdyu, this rises in
the Sahya m., and flows towards the south:
it is therefore the Beema of Aurungabad,

The Kaveri is well known, and has
always borne the same appellation, being
the Chaberis of Ptolemy.

Read Chulukd.

Read also Tdpi ; the Tapti river of
the Dekhin.

Read Ahitd and Sahitd.

RIVERS*

183

Pavitr429^ Kimdal4, Sindhu^, Raj4u^3^ Puram&lini, Purv6r
bhir^mli, Vxra, Oghavati, Palfi^ini^, Papahar^i, MahendrS, Pata-

lavati^, Karishi^i, Asikni, the great river Ku6achirfi‘^, the Makari^,
Pravarfi, Men&^, Hemfi, and Dhritavati^, Puravati^, Anushiia^®, Saivyfi,
SadSnira^^, Adhrishy^ the great river Ku&idhard^, Sad^anta^^
Siva, Viravati, VAstu, Suv&tu^, Gauri, Kampana^, Hiranvati, Vara,
Virankara, Panchami, Rathachitra, Jyotiratha, Viswamitra^^, Kapinjala,
Upendra, Bahul6, Kuchira^, Madhuvahini^^ Vinadi**^, Pinjala, Vehi,
Tungaveha^S Vidisd^, Krishhavena, Tamra, Kapila, Selu, Suvamfi^,
VedaiSwa, Harisrava, Mahopama^, Sighrd, Pichchhala "*-', the deep Bha-

radwaji, the Kau^iki, the Sona'^,

Rises in the Sahya mountain, and
flows southwards : Vayu, &c.

Read Vichitrfi.

Several rivers are called by this name,
as well as the Indus : there is one of some
note, the Kdli Sindh in Malwa.

Also Vajini.

This agrees best in name with the
Beema : it is also mentioned as a tirtha in
the Mah&bharata,

From S^uktimat; Kurma and Vayu.
There is a Balasan from the eastern por-
tion of the Himalaya, a feeder of the Ma-
h&nada, which may be the PaMsini, if the
mountain be in this direction.

Also KppalaWvati. The Vfiyu has a
Pippal^ from the Riksha mountain.

Also Kusavird.

Also Mahikd and Marundachi.

Also Sfend.

Read Kritavati and Ghritavati.

Also Dhusulyd.

Also Atikrishna.

In place of both Suvdrthdchi.

From Pdripdtra: Vdyu and Matsya.

Also Kusanara.

Also Siasikdnta.

Bahuda, and Chandrama, Durga,

Also Vastrd and Suvastrd.

One of the tirthas in the Mahdbha-

rata.

According to the Mahdbhdrata, this
rises in the Vaidurya mountain, part of the
southern Vindhya or Sathpura range.

Also Ku^^ra.

Three MSS. agree in reading this
Ambuvdhini.

Also Vainadi.

Also Kuveria ; it is possibly meant
for the Tungabhadra or Toombudra.

52 \ river in Malwa, so called from the
city of the same name, which I have else-
where conjectured to be Bhilsa. Megha
Duta, 31. There is a ^ Bess’ river in the
maps, which joins the Betwa at Bhilsa,
and is probably the river of the text.

The Vdma or Suvamd, ‘ the beautiful
river,’ Wilford identifies with the Ram-
gangd.

Also Mahapagd, ^ the great river.’

Also Kuchchild.

The Sona river, rising in Maindka or
Amarakantak, and flowing east to the
Ganges.

184

RIVERS.

Brahmabodhya, Vrihadvati, Yavakshfi®®, Robii
Sunasfi®^, Tamasfi^^, Dasi, Vasa, Vara6a, A&i^\ Nali, Dhritamati, P6r-
na44®, Tamasi®, Vrishabha, Brahmamedhya, Vrihadvati. These aad
many other large streams, as the KrishM^, whose waters are always
salubrious, and the slow-flowing Mandavahini®, the Brahmfifli®, Mabfi*
gauri, Durga®", Chitropala®, Chitrarathd, Manjuld®*, Mandakini^, Vai-
tara61^S the great river Kosd^^^ the Muktimat^7^ Maninga^^, PushpaveM,
Utpalavati, Lohityd^^ Karatoyd^^ Vri8hakdhwd7^ Kumdri, Rishikulyd^,
Mdrisha, Saraswati, Manddkim, Punyd^^ Sarvasangd ; all these, the

This and the preceding both rise from
the Vindhya mountain : the latter is also
read Antassila, Uhe river flowing within
or amidst rocks/

Also Parokshd.

We have a Surand in the Vdyu, and
Surasa in the Kurma and Matsya, flowing
from the Riksha mountain.

The Tamasd or Tonse, from Riksha.

This and the preceding scarcely merit
a place amongst the rivers, being two small
streams which fall into the Ganges east
and west of Benares, which is thence de-
nominated Varandsi.

Parridsd or Varndsd, from the Pdri-
pdtra mountain.

Also Mdnavi.

The Krishnd of the Dakhin is pro-
bably here intended, although its more
ordinary designation seems to be that al-
ready specified, Krishiiavena or Krishna-
verii. The meaning is much the same;
the one being the ^ dark river,^ the other
simply the ^ dark,^ the Niger.

A river from Sfuktimat : Vdyu.

A river in Cuttack, according to Wil-
ford : it is one of the tirthas of the Mahd-
bhdrata, and apparently in a different di-
rection. Buchanan (Eastern Hindustan)
has a river of this name in Dinajpur.

Both from the Vindhya: Vdyu and
Kurma. There is a Goaris in Ptolemy in
central India.

From Riksha : Vdyu.

Also Munja and Makaravdhini.

From Riksha ; Vdjru. According to
the Mahdbhdrata, it rises in the mountain
Chitrakote.

The Baitarani in Cuttack. It is
named in the Mahdbhdrata as a river of
Kalinga.

Also read Nipa and Koka.

From Riksha, but read also S^uktimati,
which is the reading of the Matsya. Wil-
ford considers it to be the Swamarekka of
Cuttack.

Also Anaga and Surangd ; perhaps
the preferable reading should be Sumangd,
a river flowing from Maindka, according
to the Mahdbhdrata.

Part of the Brahmaputra.

A considerable river in the east, flow'-
ing between Dinajpur and Rangpur.

Also Vrishasdhwa.

This and the preceding flow from
S'uktimat, according to the Vdya, Matsya,
and Kurma. The last occurs also Rishika.

Also Suparnd. The Punyd is con-
dered to be the Pun-pun of Behan, but there
is also a Pamd river in the same province.

PEOPLE AND COUNTRIES.

185

universal mothers, productive of abundance, besides hundreds of inferior
note, are the rivers of Bhdrata, according to remembrance®®.

People and countries.

Next hear from me, descendant of Bharata, the names of the inha-
bitants of the different countries. They are the Kurus, Panch41as^,
S41was, M&dreyas, and dwellers in thickets (Jdngalas), Shrasenas*, K4-
lingas®, Bodhas^ M41as®, Matsyas®, Suku'tyas^ Sauvalyas®, Kuntalas®,

It is possible that further research
will identify more than those attempted to
be verified in the foregoing notes, as well
as meet with others readily recognizable.
In the authorities consulted several occur
not comprehended in the text, as the Kuhn
and Ikshu, from the Himalaya; Vritraghni,
Chandana (Chandan of Bhagalpur), Mahi
(the Mahy of western Malwa), S'ipra, and
Avanti (rivers near Ujayin), from Paripa-
tra ; Mahanadu in Orissa, Druma, Dasarna
( Dhosaun in Bundelkhaud ), Chitrakut'a,
S'roiii or Syena, Pisaehika, Banjula, Balu-
vahini, and Matkuna, all from Riksha;
Nirvindhy^, Madra, Nishadha, S'inibahu,
Kumudvati, and Toy a, from Vindhya; Ban-
jula, from Sahya ; Kritamala, Tamraparni,
Pushpajati, and Utpalavati, from Malaya ;
Ldngulini and Vansadh^a, from Mahcn-
dra; and Mandaga and Kripa or Rupa,
from S'uktiraat. In the Ramayana we
have, besides some already specified, the
Ruchira, Pampi, eastern Saraswati, Vega-
vati or Vyki of Madura, and Varada or
Wurda of Berar ; and we have many others
in the Mah^bh&rata and different works,
from which the Sanscrit appellations of
most of the Indian rivers might be, with
some little time and trouble, collected.

’ The people of the upper part of the
Doab. The two words might also be un-
derstood as denoting the Panchalas of the
Kuru country, there being two divisions of
the tribe : see below, note ao.

The S'urasenas were the inhabitants of
Mathura, the Suraseni of Arrian.

The people of the upper part of the
Coromandel coast, well known in the tra-
ditions of the eastern Archipelago as Kling.
Ptolemy has a city in that part called
Caliga ; and Pliny, Calingae proximi mari.

^ One of the tribes of central India, ac-
cording to the Vayu: it is also read Bahyas.

^ The Malas and Mdlavarttis are placed,
in the Vayu and Matsya, amongst the cen-
tral nations. The Markaiitleya reads Ga-
vavarttis. Wilford considers Mala to be
the Mal-bhum of Medinipur. As noticed
in the Megha Duta, I have supposed it to
be situated in Chattisgarh. p. 21, note.

^ The people of Dinajpur, Rangpur, and
Cooch Behar, Calcutta Mag. Dec. 1824.

^ Read Kusaiidas, Kusalyas, Kusadhyas,
Kisddhajas, and placed in central India.

» Also Sausalyas and Sausulyas.

^ Kuntala is in one place one of the
central countries; in another, one of the
southern : the name is applied in inscrip-

3 »

180

PEOPLE AND COUNTRIES.

K64iko&ilas^ Chedyasl^ Matsyas^^ K^rdshas'^ Bhojas^ Sindhupu^
lindas^^ Uttamasi^ Da^rnas^^ Mekalas^®, Utkalas^^ P&nchdlas^, Kaa-

tions to the province in which Curgodc is
situated, part of the Adoni district : (As.
Res. IX. 427 :) and consistently with this
position it is placed amongst the depend-
ant or allied states of Vidarbha in the
Dasa Kumira. Calcutta (iuarterly Mag.
Sept. 1827.

A central nation : Y&yu, The Ramd-
yaiia places them in the east. The com-
bination indicates the country between
Benares and Oude.

Chedi is usually considered as Chan-
dail, on the west of the Jungle Mehals,
towards Nagpur. It is known, in times
subsequent to the Puranas,as Ranastambha.

Some copies read Vatsa, and the other
Purailas have such a name amongst the
central countries ; the people perhaps of
Vatsa, Raja of Kausambhi, near the junc-
tion of the Jumna and the Ganges. There
are, however, two Matsyas, one of which,
according to the Yantra Samra{, is identi-
fiable with Jaypur. In the Dig-vijaya of
Nakula he subdues the Matsyas farther to
the west, or in Guzerat.

Situated on the back of the Vindhya
range : Vayu and Matsya. They are ge-
nerally named with the people of Mdlava,
which confirms this locality. They are
said to be the posterity of Karusha, one
of the sons of Vaivaswata Manu.

These are also placed along the Vin-
dhya chain, but at different times appear
to have occupied different positions. They
were a kindred tribe with the Andhakas and
Vrishnis, and a branch of the Yadavas. A
Bhoja Rajfi is amongst the warriors of the
Mahabharata. At a later period, Bhoja,

the Raj4 of Dh4r, preserves an indication
of this people ; and from him the Bhojpu-
ris, a tribe still living in w^estern Behar,
profess to be descended : they are not im-
probably relics of the older tribe. Bhoja
is also used sometimes as a synonyme of
Bhojaka^a, a city near the Narmad4,founded
by Rukmi, brother-in-law of Krishna, and
before that, prince of Kundina or Condavir.

Pulinda is applied to any w ild or bar-
barous tribe ; those here named are some
of the people of the deserts along the In-
dus ; but Pulindas are met with in many
other positions, especially in the moun-
tains and forests across central India, the
haunts of the Bhils and Gonds. So Pto-
lemy places the Pulindai along the banks
of the Narmada to the frontiers of Larice ;
the Lafa or Lar of the Hindus ; Kandesh
and part of Guzerat,

In the other three Purdnas we have
Utt4marnas, on the Vindhya range.

The people of the ^ ten forts,^ subse-
quently multiplied to ^ thirty-six,^ such
being the import of Chattisgerh, which
seems to be in the site of Das&rna. Megha
Duta, p. 30, note.

A Vindhya tribe, according to the
other Puranas. The locality is confirmed
by mythological personations ; for Mekala
is said to be a Rishi, the father of the
river Narmada ; thence called Mekal4 and
Mekalakanya ; the mountain where it rises
is also called Mekaladri. The Ram^yana
places the Mekalas amongst the southern
tribes.

’ ^ Utkala is still the native name of Orissa.

These may be the southern Parichalas.

PEOPLE AND COUNTRIES.

187

Naikaprishlhas^, Dhurandharas Sodhas^^, Madrabhujingas®,
Aparak&4is, J4tharaS) Kukuras^Dasdn^as, Kuntis, Avantis^, Apara-
kuntis®, Goghnatas®, MaAdakas, ShaAdas^, Vidarbhas^^ RApavAhikas^,

When Drona overcame Drupada, king of
Panchala, as related in the MahAbharata,
Adi Parva, he retained half the country,
that north of the Ganges, and restored to
its former chief the other half, south of
that river as far as to the Chambal. The
capital of the latter became Makandi on
the Ganges; and the country included
also K^mpilya, the Kampil of the Mo-
hammedans, but placed by them in the
Doab. The capital of the northern por-
tion was Ahikshetra, a name traceable in
the Adisathrus of .Ptolemy, though the
position diflFers : but Ahikshetra or Ahich-
chatra, as it is also written, seems to have
been applied to more than one city.

Perhaps the people of Tirhut, along
the Kosi.

^ Having more than one back pro-
bable some nickname or term of derision.
Thus we have, in the Ramayaiia and other
works, enumerated amongst tribes, the
Kania-pravaranas, ^ those who wrap them-
selves up in their ears;^ AshAi-karnakas,
^ the eight-eared;^ or Oshtha-karnakas,
Miaving lips extending to their ears;^
Kdkamukhas, ^ crow-faced Ekapadukas,
^ one -footed,^ or rather ^ one -slippered:^
exaggerations of national ugliness, or allu-
sions to peculiar customs, which were not
literally intended, although they may have
furnished the Mandevilles of ancient and
modem times with some of their monsters.
The spirit of the nomenclature is shewn
by these tribes being associated with Ki-
rdtas, ^ barbarians,^ and Yavanas, either
Greeks or Mohammedans.

A preferable reading seems to be Yu-
gandhara : a city in the Punjab so called is
mentioned in the Mahdbharata, Karrla P.

Read Bodhas, Godhas, and Saudhas.
There is a Rajput tribe called Sodha.

This may consist of two names, and
is so read in MSS., or the latter term
occurs Kalingas ; both terms are repeated.
Besides the Madra of the north, a similar
word, Madru, is applied to Madura in
the south. As. Res. IX. 428. The Rama-
yaria has Madras in the east, as well as in
the north.

The people of the Benares district,
and that opposite.

The inhabitants of Ujayin.

These should be opposite to the
Kuntis, but where either is situated does
not appear.

The best reading is Gomanta, part of
the Konkan about Goa.

The more usual reading is Khandas ;
one MS. has Parnas.

A country of considerable extent and
power at various periods. The name re-
mains in Beder, which may have been the
ancient capital; but the kingdom seems
to have corresponded with the great part
of Berar and Kandesh. It is mentioned
in the Ramdyaria and the Puranas amongst
the countries of the south.

Also Rupavasikas. There is a Rupa
river from the S'uktimat mountain, the
vicinity of which may be alluded to. We
have Riipasas or Rupapas amongst the
southern tribes of the Puranas.

188

PEOPLE AND COUNTRIES.

Aswakas^’’, P4nsur4sh'tras, Gopardsh'tras®^, Karitis®*, the people of Adhi-
vajya®*, Kulddya^, Maharashtra and Kerala®*; the Vardpdsis**, Apa-
vdhas'**, Chakras Vakrdtapas and Sakas^, Videhas^, M&gadhas^,
Swakshas^, Malaya8^^ and Vijayas^®; the Angas^, Vangas®®, Kalin-
gas®* and Yakrillomas, Mallas®^, Sudellas®®, Prahl^idas, M4hikas®^ and

Read also Asraalas and Asmakas : the
latter are enumerated amongst the people
of the south in the Ramayana, and in the
Vfiyu, Matsya^ and Markan&eya P. There
is a prince of the same name of the solar
dynasty.

Gova or Kuva is an ancient name of
the southern Konkan, and may be intended
in this place by the Gopa country ; or it
may imply ^ the district of cow-herds/ that
is, of Nomadic tribes.

Also read Kulatis and Panitakas.

Read also Adhirajya and Adhirashfra,
which mean the same, ^ the over or supe-
rior kingdom.^

Also Kusadhya, Kusanda, and Mu-
kuntha.

Also Vallirashfra. There are Mallas
in the east, along the foot of the Himalaya,
in Bhima’s Dig-vijaya; but we should ra-
ther look for them in the north-w est, in
the site of the Malli of Arrian. We have
in the Puranas, MaliarashtVa, the Mahratta
country, which may be here intended.

Tw o copies read Kevala ; one, Kam-
bala. The text is probably wrong, as we
have Kerala below.

Also Vkrayasis and Varavasis : one
copy has, what is likely to be most correct,
Vanarasyas, ^the monkey-faced people.^

Read Upavaha and Pravdha.

The MSS. agree in reading this Vakra.

The S'akas occur again, more than
once, w hich may be possibly unnecessary
repetition: but these people, the Sakai

and Sacae of classical writers, the Indo-
Scythians of Ptolemy, extended, about the
commencement of our era, along the west
of India, from the Hindu Koh to the
mouths of the Indus.

The inhabitants of Tirhut.

The people of South Bahar.

Also read Mahyas and Suhmas : the
latter is probably correct. The Suhmas
and Prasuhmas were found in the east by
Bhima; and Suhma is elsewhere said to
be situated east of Bengal, towards the
sea, the king and the people being Mlech-
chhas, that is not Hindus : it would corre-
spond therefore with Tiperah and Aracan.

Also read Malajas, but less correctly
perhaps. The Malayas are the people of
the southern Ghats.

We have Pravijayas in the east, ac-
cording to the Puranas.

Anga is the country about Bhagalpur,
of which Champa was the capital.

Eastern Bengal.

We have had these before, but they
are repeated perhaps in conformity to the
usual classification, w hich connects them
with the two preceding, being derived in
the genealogical lists from a common an-
cestor.

In Bhlma^s Dig-vijaya we have two
people of this name, both in the cast; one
along the foot of the Himalaya, and the
other more to the south.

Uniformly read in the MSS. Sudeshiia.

Three copies read Mahishas. We

. PEOPLE AND COUNTRIES. 189

I§afika8», B4hlika8 8«, Vdtadhanas^ Abhiras** and K^ilajoshakas %
Apardntas®*, Pardntas, Pahnavas®^ CharmamaAdalas^^, At&viiSikharas
and Merubh6tas®, Upavrittas, Anup^vrittas, Swardsh'tras Kekayas^,

have Mahishakas amongst the southern
people in the Pur^nas ; and a M4hishiki
in the R&m&yaiia^ also in the south : the
latter may be connected with Mahishmati,
which Sahadeva visits in his southern in-
vasion^ and which has been elsewhere con-
jectured to be in Mysur. (Calcutta An-
nual Register, 1822.) There is also a
Mdhishmati on the road to the south (Ma-
habh. Udyoga P.), which is commonly
identified with Chuli Maheswar, on the
Narmada.

Also Rishikas ; people placed by the
Rmndyaiia both in the north and in the
south. Aijuna visits the former, and ex-
acts from them eight horses. Dig-vijaya.

Also read Bdhikas, which we may
here prefer, as the Bahlikas are subse-
quently named : the former are described
in the Mahabh^rata, Karna Parva, with
some detail, and comprehend the different
nations of the Punjab, from the Setlej to
the Indus.

These are included amongst the north-
ern nations; Vayu, &c.; but in Nakula’s
Dig-vijaya they are in the west.

The Abhiras, according to the Pu-
r&nas, are also in the north; in the Ra-
mdyaiia and Mahabh. Sabha P. they are
in the west. The fact seems to be, that
the people along the Indus, from Surat to
the Himdlaya, are often regarded as either
western or northern nations, according to
the topographical position of the writer:
in either case the same tribes are in*
tended.

The MSS. read Kdlatoyakas, a people
placed by the Purarias in the north.

^ The Vdyu reads Aparitas, a northern
nation. There are Aparytae in Herodotus,
classed with a people bordering on India,
the Gandari. The term in the text signi-
fies also ^ borderers,^ and is probably cor-
rect, as opposed to the following word Pa-
rantas ; the latter signifying those beyond,
and the former those not beyond the bor-
ders. The latter has for Parantas, Paritas ;
and the Matsya, Paradas.

Also Pahlavas, a northern or north-
western nation, often mentioned in Hindu
writings, in Manu, the Ramayana, the Pu-
ranas, &c. They were not a Hindu people,
and may have been some of the tribes be-
tween India and Persia.

Also Charmakhanclikas, but the sense
is the same; those living in the district
Maridala or Khanda of Charma : they are
a northern people ; Vayu, &c. Pliny men-
tions a king of a people so called, " Char-
marum rex.”

Read Marubhaumas; more satisfac-
torily, as it means the inhabitants of
Marubhumi, ^ the desert the sands of
Sindh.

Also Surfishfras, which is no doubt
more correct ; the inhabitants of Surat.

The Kekayas or Kaikeyas appear
amongst the chief nations in the war of
the Mahabharatk, their king being a kins-
man of Krishna. The Ramayana, II. 53,
specifics their position beyond, or west of,
the Vipdsa.

3 c

190

PEOPLE AND COUNTRIES.

Ku't'tapardntas^, M&heyas^, Kakshas®, dwellers on the sea-shore, and
the Andkas and many tribes residing within and without the hills ; the
Malajas®, M&gadhas^, M^navaijjakas^^; those north of the Mahi (Mah-
yuttaras), the Pr^vrisheyas, Bhdrgavas^^ Puridras^^ Bhdrgas^^ Kir&-
tas, Sudesh'tas ; and the people on the Yamun^ (Ydmunas), Sakas, Nishd-
das^^, Nishadhas^®, Anarttas^^; and those in the south-west (Nairritas),
the Durgalas, Pratim^isyas Kuntalas, Kusalas^^ Tiragrahas, S6ra-

We have in the Pur&nas Ku^tapra-
charatias and Ku^tapr&varanas amongst the
mountain tribes.

These may be people upon the Mahi
river : they are named amongst the south-
ern nations by the Vayu, &c., but the
west is evidently intended.

Read also Kachchas : the Puranas
have Kachchiyas. The form is equally
applicable to people dwelling in districts
contiguous to water and in marshy spots,
and denotes the province still called Cutch.

Also read Adhya, Antya, and An-
dhra : the latter is the name of Telingana,
the Andhri of Pliny.

Three MSS. have Malada, a people
of the east in Bhima’s Dig-vijaya.

Also Manavalakas.

A people of the east.

The western provinces of Bengal, or,
as sometimes used in a more comprehen-
sive sense, it includes the following dis-
tricts : Rajshahi, Dinajpur, and Rangpur ;
Nadiya, Birbhum, Burdwan, part of Mid-
napur, and the Jungle Mahals ; Ramgerh,
Pachete, Palamow, and part of Chunar.
See an account of Puii&ra, translated from
what is said to be part of the Brahmaiicla
section of the Bhavishyat Pur&iia. Cal-
cutta Quart. Mag. Dec. 1824.

There is considerable variety in this
term, Larga, M^ja, Samuttara, and Sa-

mantara; probably neither is correct. Bhar-
gas are amongst the people subdued in the
east by Bhima.

These are foresters and barbarians in
general.

Notwithstanding the celebrity of this
country, as the kingdom of Nala, it does
not appear exactly where it w^as situated :
we may conclude it was not far from Vi-
dharba (Berar) as that was the country of
Damayanti. From the directions given by
Nala to Damayanti, it is near the Vindhya
mountain and Payoshni river, and roads
lead from it across the Riksha mountain to
Avanti and the south, as well as to Vidar-
bha and to Kosala. Nalopakhyana, sec. 9.

These are always placed in the west:
they are fabled to be the descendants of
Anartta, the son of Saryati, who founded
the capital Kusasthali, aftenvards Dwarakfi,
on the sea-shore in Guzerat.

Also Pratimatsyas ; those opposite or
adjacent to the Matsyas.

Also Kusajas and Kosalas ; the latter
is probably correct, as the name does not
occur in any other form than that of Kasi-
kosala above. Kosala is a name variously
applied. Its earliest and most celebrated
application is to the country on the banks
of the Sarayu, the kingdom of Rama, of
which Ayodhyk was the capital. Rdm&-
yaiia, I. s. 5. In the Mahdbharata we

PEOPLE AND COUNTRIES.

191

senas, Ijikas^, Kanyak&gu^as, Tilabhdras, Samiras, Madhumattas, Su-
kandakas, K&^miras®^ Sindhusauviras®, Gandhdras®, Dar6akas^, Abhi-
sdras®, Utdlas®®, Saivdlas®, and Bihlikas*; the people of Darvi®^, the

have one Kosald in the east, and another
in the south, besides the Prak-kosalas and
Uttara-kosalas in the east and north. The
Pur^nas place the Kosalas amongst the
people ^ on the back of Vindhya 5^ and it
would appear from the Vayu that Kusa,
the son of Rama, transferred his kingdom
to a more central position ; he ruled over
Kosald at his capital of Kusasthali or Ku-
sfevati, built upon the Vindhyan precipices :

l the same is alluded to in
the Pat41a Khaiida of the Padma Piu'ana,
and in the Raghu Vansa, for the purpose
of explaining the return of Kusa to Ayo-
dhy&. Certainly in later times the country
of Kos'ala lay south of Oude, for in the
Ratn^vall the general of Vatsa surrounds
the king of Kosala in the Vindhya moun-
tains: (Hindu Theatre, II. 305:) and, as
noticed in the same work, (p. 267,) we
have in the Purarias, Sapta Kosalas, or
seven Kosalas. An inscription found at
Ratnapur in Chattisgarh, of which I have
an unpublished translation, states that
Sri-deva, the governor of Malahari Man-
dala, having obtained the favour of Prithwi-
deva, king of Kosala, was enabled to build
temples, and dig tanks, &c., indicating the
extension of the power of Kosala across
the Ganges in that direction. The in-
scription is dated Sam vat 915, or A. D.
858. The Kosala of the Purarias and of
the dramatic and poetic writers was how-
ever more to the west, along a part of the
Vindhya range. Ptolemy has a Konta-
kossula in the south, probably one of the
Kosalas of the Hindus.

Also Itikas; perhaps the Ishikas or Ai-

shikas of the Vayu, &c. a people of the south.

The people of Kashmir.

One of the chief tribes engaged in the
war of the Mahdbh^rata. The Ramayaria
places them in the west; the Purdrias in
the north. The term Sindhu shews their
position to have been upon the Indus, ap-
parently in the Punjab.

These are also a people of the north-
west, found both on the west of the Indus
and in the Punjab, and well known to
classical authors as the Gandarii and Gan-
daridte. As. Res. XV, 103 ; also Journal of
the R. As. Soc.; Account of the Foe-kiie-ki.

From the context this should probably
be Darvakas, the people of a district usually
specified in connexion with the succeeding.

These are the inhabitants of the
country bordering on Cashmir, to the south
and west; known to the Greeks as the
kingdom of Abisares. It often occurs in
composition with Darva, as Darvabhisara.
As. Res. XV, 24..

Also read Ulufas and Kulu^as ; the
Ramayaria hasKolukas orKaulu^as amongst
the western tribes.

Also with the short vowel, S^aivalas.

The Vahlikas or Bahlikas are alw^ays
associated with the people of the north,
west, and ultra-Indian provinces, and are
usually considered to represent the Bac-
trians, or people of Balkh, It is specified
in the Mahdbh. Udyoga P. as famous for
its horses, a reputation the country bor-
dering upon it, at least Bokhara and Mai-
mena, still preserves: and in Arjuria’s Dig-
vijaya it is said to be difficult of approach.

These are probably intended for the

192

PEOPLE AND COUNTRIES.

y^avas, Darvas, Vdtajamarathorajas, B&hubadhas^, Kauravyas, Sudd-

mas Sumallis, Badhnas, Karlshakas, Kulinddpatyakas, Ydtdyanas^,

Da44rdas^, Romddas^, Ku^avindus, Kakshas^, Gopdla-kakshas Jdn-

galas Kuruvarnakas®®, Kirdtas, Barbaras®®, Siddhas, Vaidehas'®®, Tdm-

*

raliptas*®^ Audras'®®, Paundras*®®, dwellers in sandy tracts (Sai^ikatas),
and in mountains (Pdrvatiyas). Moreover, chief of the sons of Bharata,
there are the nations of the south, the Drdviras^®^, Keralas*®®, Prdchyas*®®,
M6shika8^®^ and Vdnavasakas'®®; the Karnatakas ^®®, Mdhishakas “®, Vi-
kaJyas^^ and M6shakas^“, Jillikas”®, Kuntalas”^ Sauhridas, Nalakd-

neighbours of the Abhisaras : they are
found in the north by Aijuna, Dig-vijaya,
and are there termed also Kshatriyas.

Also read Bahubddhya and Bahurada.

The name occurs in the Ram&yana
as that of a mountain in the Punjab or in
the B^ika country. II. 53-

The MSS. agree in reading this Va-
nayava or Vanayus, a people in the north-
west, also famous for horses.

A better reading is Dasapfirswa, as
we have had Dasarnas before.

Also Roparlas ; quere, Romans ?

Also Gachchas and Kachchas : the
last is the best reading, although it has
occurred before.

Also Gopala-kachchas : they are
amongst the eastern tribes in Bhima^s
Dig-vijaya.

Or Langalas.

Kurujangalas, or the people of the
forests in the upper part of the Doab : it
is also read Paravallabhas.

The analogy to ^ barbarians’ is not in
sound only, but in all the authorities these
are classed with borderers and foreigners
and nations not Hindu.

Also Dihas, in which we should have
a resemblance to the Scythian Dahae.

101 Qj. x^maliptas or Damaliptas; the

people at the western mouth of the Ganges
in Medinipur and Tamluk. Tfimralipti
was a celebrated sea-port in the fourth
century, (Account of the Foe-kiie-ki,) and
retained its character in the ninth and
twelfth. Das'a Kumara Charitra and Vri-
hat Katha; also Journ. Royal As. Soc.

The people of Odra or Orissa,
loa inhabitants of Putl&ra : see
note 73.

The people of the Coromandel coast,
from Madras southwards ; those by whom
the Tamil language is spoken.

10.^ The people of Malabar proper.

Also Prasyas. Prachyas properly
means the people of the east, the Prasii of
the Greeks, east of the Ganges.

Mushika is the southernmost part of
the Malabar coast. Cochin and Travancore.

Also Vanav&inas and Vdnavasikas;
the inhabitants of Banawasi, the Banavasi
of Ptolemy, a town the remainiS^of which
are still extant^in the district of Sunda.

109 Thg people of the centre of the Pe-
ninsula, the proper Kemata or Carnatic.

The people of Mysore : see note 54,

Also Vikalpas.

Also Pushkalas. ■

Also Karaikas.

Read Kuntikas.

PEOPLE AND COUNTRIES.

193

nanas Kauku't'takas Cholas Kaunkanas M^lavdnas Sa-
mangas, Karakas, Kukkuras, Angdras***, Dhwajinyutsavasanketas
Trigarttas *22, Sdlwasenis, Sakas^^a^ Kokarakas ***, Prosh'tas, Samave-
gavasas^^s. There are also the Vindhyachulukas *26^ Pulindas and
Kalkalas^, Mdlavas*®, Mallavas’^s, Aparavallabhas, Kulindas^®*, Kd-
lavas^®^, Kun'thakas Karatas*®*, Mdshakas, Tanabdlas^^, Saniyas^'®,
Ghatasrinjayas Alindayas ^37^ Padivdtas*^, Tanayas*"®, Sunayas*^,
Dadividarbhas Kdntikas Tangadas Paratanganas, northern and

#

Variously read Nalakalaka^ Nabha-
kanana, and Tilakanija.

Kaukundaka and Kaukuntaka.

The inhabitants of the lower part of
the Coromandel coast ; so called after them
Chola-mandala.

People of the Konkan : according to
some statements there are seven districts
so named.

Malavanara and S'alav^naka.

These two words arc sometimes com-
pounded as Kukkurangara : it is also read
Kanurdjada.

This is a questionable name^ though
the MSS. agree. We have in Aijuna^s
Dig-vijaya, Utsavamanketa ; and in Na-
kula’s^ to the west, Utsavasanketa.

These are amongst the warriors of
the Mahabharata ; they are included in all
the lists amongst the northern tribes^ and
are mentioned in the Rajatarangini as not
far from Kashmir : they are considered to
be the people of Lahone.

Alab Vyukas and Vrikas : the latter
are specified amongst the central nations :
Vdyu, &c.

Kokavakas and KoJumakhas.

S^aras and Vegasaras ; also Parasan-
ch&rakas.

Vinihyapfilakas and Vindhyamuli-
kas ; the latter, those at the foot of Vin-
dhya, are named in the Paur&nik lists
amongst the southern tribes.

Balwala and Valkaja.

Also Malaka and Majava.

Also Vallabhas, which from the suc-
ceeding word may be conjectured to be
correct. A city named Vallabhi makes a
great figure in the traditions of Rajputana.
See Tod^s Rajasthan.

One of the tribes in the west or
north-west subdued by Arjuna.

Kflada and Dohada.

Kundala, Karantha, and MaiicLaka:
the latter occurs in the Ramayaiia amongst
the eastern nations.

Kurafa, Kunaka.

Stanabala.

Satirtha, Satiya, Nariya.

136 rpjjg Srinjayas are a people from the
north-west amongst the warriors of the
Mahabharata: the reading may be incor-
rect. It occurs also Putisrinjaya.

Also Aninda.

Also Sivata, Sirala, Syuvaka.

Tanapa, Stanapa, Sutapa.

Pallipanjaka and Vidarbha.

Dadhividarbha, but three copies have
Rishika. Great variety, and no doubt
great inaccuracy, prevails in the MSS. in
several of the names here given : they are
not found elsewhere.

The reading of three copies is Kakas :
there is a tribe so called on the banks of
the Indus, as it leaves the mountains.

These and the following are moun-
3 D

194

PEOPLE AND COUNTRIES.

other fierce barbarians (Mlechchhas), Yavanas^^, Chinas K4mbo-

/

jas*^; ferocious and uncivilized races, Sakridgrahas Kulatthas^^,

Hfifias, and Pirasikas ; also Ramafias^®*, Chinas, Da^amalikas

/ /

those living near the Kshatriyas, and Vai^yas and S6dras^^; also S6-

taineers in the north-west. The former
are placed by the Puranas in the north,
and the Vayu includes them also amongst
the mountain tribes. The R4m£yana has
Tankanas in the north.

The term Yavanas, although in later
times applied to the Mohammedans, desig-
nated formerly the Greeks, as observed in
the valuable notes on the translation of the
Birth of Um^ from the Kumara Sambhava.
(Joumal As. Soc. of Bengal, July 1833.)
The Greeks were known throughout west-
ern Asia by the term Yavan ; or Ion,
^laove( ; the Yavana, of the Hindus ;
or as it occurs in its Prakrit form, in the
very curious inscription decyphered by Mr.
Prinsep, (J. As. Soc. Beng. Feb. 1838,)
Yona: the term Yona Raja being there
associated with the name Antiochus, in all
likelihood Antiochus the Great, the ally
of the Indian prince Sophagasenas, about
B. C. 210. That the Macedonian or Bac-
trian Greeks were most usually intended
is pot only probable from their position
and relations with India, but from their
being usually named in concurrence with
the north-western tribes, Kambojas, Dara-
das, Paradas, Bahlikas, S^akas, &c. in the
R&m&yana, Mahdbhdrata, Purdrias, Manu,
and in various poems and plays.

Chinas, or Chinese, or rather the
people of Chinese Tartary, are named in
the Rdmdyana and Manu, as well as in
the Purdiias. If the designation China
was derived from the Tsin dynasty, which
commenced B. C. 260, this forms a limit
of antiquity for the works in question.
The same word however, or Tsin, was the

ancient appellation of the northern pro-
vince of Shen-sy, and it may have reached
the Hindus from thence at an earlier
period.

146 These Wilford regards as the people
of Arachosia. They are alw^ays mentioned
together with the north-western tribes, Ya-
vanas, S'akas, and the like : they are also
famous for their horses ; and in the Ramd-
yaria they are said to be covered with
golden lotuses :

* What is meant is doubtful, pro-
bably some ornament or embellishment of
their dress. We have part of the name,
or Kambi, in the Cambistholi of Arrian :
the last two syllables, no doubt, represent
the Sanscrit Sthala, ^ place,^ ^ district •/ and
the word denotes the dwellers in the Kamba
or Kambis country : so Kdmboja may be
explained those bom in Kamba or Kambas.

^^7 Also S'akridvaha or S'akridguha.

Also Kulachchas and Kuntalas : the
Purdrias have Kupathas amongst the moun-
tain tribes.

Also Pdrataka : the first is not a
common form in the Purdnas, although it
is in poetical writings, denoting, no doubt,
the Persians, or people of Pars or Fars :
the latter, also read Pdradas, may imply
the same, as beyond (Para) the Indus.

150 Bamathas in Nakula^s Dig-

vijaya, and in the Vayu and Matsya.

Dasamanas and Desamanikas, in the
north : Vdyu and Matsya.

152 The passage occurs in the Vdyu and
Mdrkandeya Purdnas, as well as in the
Mahdbharata ; but the purport is not very
distinct, and the proper reading is doubt-

PEOPLE AND COVNTBIES.

195

d^a8^®•^ Abhiras^®^, Daradas^^, K&^miras, with Pa't'tis^®®, Khasiras^®^, Anta-
chdras or borderers, Pahnavas and dwellers in mountain caves (Giri-

ful. In three MSS. of the latter it occurs
HfWf w • the

latter pada is the same in all : the former^
in a fourth copy, is ’SffWtirfcStajnv i in two
copies of the Vayu it is i

None of these are intelligible, and the
M&rkandeya furnishes the reading followed,

I Modem geographers have
supposed the Cathaei, Cathari, and Cha-
triaei of the ancients, in the lower parts of
the Punjab, to mean a people of Ksha-
triyas ; but no such people occur directly
named in our lists. Considering that the
text is speaking of barbarous and foreign
tribes, perhaps no particular nation is here
meant, and it may be intended as an epi-
thet of those which follow, or of Vaisya
(agricultural) and Sudra (servile or low)
tribes, living either near to, or after the
manner of Kshatriyas : in that case a better
reading would be,

ojrftnr I According to Manu, various north-
ern tribes, the S'akas, Kambojas, Paradas,
Pahlavas, Kir&tas, Daradas, and Khosas,
and even the Chinas and Yavanas, are
degraded Kshatriyas, in consequence of
neglecting religious rites. X. 43, 44. Ac-
cording to the Pauranik legend they were
overcome in war by Sagara, and degraded
from their original caste. See book IV.

Here we have a people called S'udras
by all the authorities, and placed in the
west or north-west, towards the Indus.
They have been ingeniously, and with
probability, conjectured by Mr. Lassen to
be the Oxydracae ; for S^udraka is equally
correct with S'udra 5 and in place of ’O^v-
ipoKai various MSS. of Strabo, as quoted
by Siebenkees, read ^i^paiccu and ^v^pdtcai •

the latter is precisely the Sanscrit appel-
lation. Pliny also has Sudraci for the
people who formed the limit of Alexan-
der’s eastern conquests, or those hitherto
inaccurately called Oxydracae.

These are always conjoined with the
S^udras, as if conterminous. Their situation
is no doubt correctly indicated by Ptolemy
by the position of Abiria above Pattalcne
on the Indus.

155 rpj^g Durds are still where they were
at the date of our text, and in the days of
Strabo and Ptolemy ; not exactly, indeed,
at the sources of the Indus, but along its
course, above the Himalaya, just before it
descends to India ; a position w^hich might
well be taken for its head.

Also read Pas'us, ^brutes.’ If the
term might be altered to Palli, it would
imply ^ village or pastoral tribes.’

Also Khasikas and Khas^lkas. The
first of these is probably most correct,
being equivalent to Khasas, barbarians
named along with the S^akas and Daradas
by Manu, &c. ; traces of whom may be
sought amongst the barbarous tribes on
the north-east of Bengal, the Kasiyas ; or
it has been thought that they may be
referred to the situation of Kashgar. Two
copies have, in place of this, Tukharas,'
and the same occurs in the Ramayana;
the Vayu has Tusharas, but the Markan-
fteya, Tukhdra: these are probably the
Tochari, Tachari, or Thogari, a tribe of
the S^akas, by whom Bactria w^as taken
from the Greeks, and from whom Tocha-
restan derives the name it still bears.

Also Pahlavas and Pallavas. The
form in the text is the more usual.

19((

PEOPLE AND COUNTRIES.

gahvarasi®®), Atreyas, Bhdradw&jas Stanayoshikas Proshakas'®,
Kdlingasi®, and tribes of Kirdtas, Tomaras, Hansamdrgas, and Kara-
bhanjikas These and many other nations, dwelling in the east and in
the north, can be only thus briefly noticed^®.

The Ramayaria has Gahvaras. The
mountains from Kabul to Bamian furnish
infinitely numerous instances of cavern
habitations.

These two, according to the Vdyu,
are amongst the northern nations ; but
they might be thought to be religious fra-
ternities, from the sages Atri and Bhara-
dwaja.

The latter member of the compound
occurs poshikas, payikas, and yodhikas,

^ cherishers,^ ^ drinkers,^ or ‘ fighters the
first term denotes the female breast.

Also Dronakas, ^people of vallies.^

Also Kajingas. Kalingas wovld be
here out of place.

These and the preceding are included
by the Vayu amongst the mountain tribes
of the north.

Many names indeed might be added
to the catalogue from the lists referred to
in the Vayu, Matsya, and Markan&eya
Puraiias, as well as several capable of veri-
fication from the Ramayaiia, and other
passages of the Mahabharata. This is not
the place however to exhaust the subject.

and it has been prosecuted too far perhaps
already. It is evident that a very consi-
derable proportion of the names recorded
can be verified, and that many of them
may be traced in the geographical notices
of India left by the historians of Alexan-
der's expedition. That more cannot be
identified is owing in a great measure to
incomplete research ; and a more extensive
examination of the authorities would no
doubt discover passages where circum-
stances, as well as names, are given by
which the places wwld be recognised. It
is evident, however, that much embarrass-
ment also arises from the inaccuracy of
manuscripts, which vary widely and irre-
concilably. I have given instances from
four different copies of the text ; one in
my own possession, three in the library of
the East India Company ; all very excel-
lent copies, but manifestly erroneous in
many respects in their nomenclature of
places, and particularly of those which are
least known. No assistance is to be had
from any commentary, as the subject is one
of little interest in native estimation.

CHAP. IV.

Account of kings, divisions, mountains, rivers, and inhabitants of the other Dvi'ipas,
viz. Flaksha, S^^ala, Kusa, Kraimcha, S'^ka, and Pushkara : of the oceans sepa-
rating them : of the tides : of the coniines of the earth : the Lok£loka mountain.
Extent of the whole.

In the same manner as Jambu-dwipa is girt round about by the ocean
of salt water, so that ocean is surrounded by the insular continent of
Plaksha ; the extent of which is twice that of Jambu-dwipa.

/

Medhatithi, who was made sovereign of Plaksha, had seven sons, S4n-
tabhaya, Si4ira, Sukhodaya, Ananda, Siva, Kshemaka, and Dhruva ; and
the Dwipa was divided amongst them, and each division was named
after the prince to whom it was subject. The several kingdoms were
bounded by as many ranges of mountains, named severally Gomeda,
Chandra, N4rada, Dundubhi, Somaka, Sumanas, and Vaibhr&ja. In
these mountains the sinless inhabitants ever dwell along with celestial
spirits and gods : in them are many holy places ; and the people there
live for a long period, exempt from care and pain, and enjoying uninter-
rupted felicity. There are also, in the seven divisions of Plaksha, seven
rivers, flowing to the sea, whose names alone are sufficient to take away
sin : they are the Anutapth, Sikhi, Viphsh, Tridiva, Kramu, Amrith, and
Sukrith. These are the chief rivers and mountains of Plaksha<dwipa,
which I have enumerated to you ; but there are thousands of others of
inferior magnitude. The people who drink of the waters of those rivers
are always contented and happy, and there is neither decrease nor
increase amongst them^ neither are the revolutions of the four ages known
in these Varshas : the character of the time is there uniformly that of

* So the commentator explains the terms extreme felicity to extreme distress ; and
Avasarpini and Utsarpini ; miaitiiijf) fm in the latter, to ascend from miseiy to
IWn'— I but these words happiness. The author of the text had
most commonly designate divisions of time possibly the Jaina use of these terms in
peculiar to the Jainas j during the former view ; and if so, wrote after their system
of which men are supposed to decline from was promulgated.

168 DIVISIONS, KINGS, AND POPULATION

the Treta (or silver) age. In the five Dwipas, worthy Brahman, from
Plaksha to S&ka, the length of life is five thousand years, and religious
merit is divided amongst the several castes and orders of the people.
The castes are called Aryaka, Kuru, Viv^isa, and Bh4vi, corresponding
severally with Brahman, Kshetriya, Vailya, and Sudra. In this Dwipa
is a large fig-tree (F. religiosa), of similar size as the Jambu-tree of
Jambu-dwipa ; and this Dwipa is called Plaksha, after the name of the
tree. Hari, who is all, and the creator of all, is worshipped in this conti-
nent in the form of Soma (the moon). Plaksha-dwipa is surrounded, as
by a disc, by the sea of molasses, of the same extent as the land. Such,
Maitreya, is a brief description of Plaksha-dwipa.

The hero Vapushmat was king of the next or Sdlmala-dwipa, whose

seven sons also gave designations to seven Varshas, or divisions. Their

/

names were Sweta, Hdrita, Jimdta, Rohita, Vaidyuta, Mdnasa, and Su-
prabha. The Ikshu sea is encompassed by the continent of Salmala,
which is twice its extent. There are seven principal mountain ranges,
abounding in precious gems, and dividing the Varshas from each other;
and there are also seven chief rivers. The mountains are called Kumuda,
Unnata, Valdhaka, Drona, fertile in medicinal herbs, Kanka, Mahisha,
and Kakkudwat. The rivers are Yaunl, Toyd, Vitrishnd, Chandrd, Sukld,
Vimochani, and Nivritti ; all whose waters cleanse away sins. The
Brahmans, Kshetriyas, Vaidyas, and Sddras of this Dwipa, called seve-
rally Kapilas, Arunas, Pitas, and Rohitas (or tawny, purple, yellow, and
red), worship the imperishable soul of all things, Vishnu, in the form of
Vdyu (wind), with pious rites, and enjoy frequent association with the
gods. A large Sdlmali (silk-cotton) tree grows in this Dwipa, and gives
it its name. The Dwipa is surrounded by the Surd sea (sea of wine), of
the same extent as itself.

The Surd sea is entirely encircled by Kuda-dwipa, which is every
way twice the size of the preceding continent. The king, Jyotishmat,
had seven sons, Udbhida, Venumdn, Swairatha, Lavana, Dhriti, Prabhd-
kara, and Kapila, after whom the seven portions or Varshas of the island
were called Udbhida, &c. There reside mankind along with Daityas
and Ddnavas, as well as with spirits of heaven and gods. The four

OP THE RBUAINIMO DWiPAd.

19&

castes, assiduously devoted to their respective duties, are termed D&mis,
^ushmis, Snehas, and Mandehas, who, in order to be relieved of the obli-
gations imposed upon them in the dischaige of their several functions,
worship Jandrddana, in the form of Brahm&, and thus get rid of the
unpleasant duties which lead to temporal rewards. The seven principal
mountains in this Dwipa are named Vidruma, Hema^aila, Dyutim4n,
Pushpav&n, Ku4e4aya, Hari, and Mandara; and the seven rivers are
Dhdtapdpd, Siv&, Pavitr4, Sammati, Vidyudambh^, Mah4vany4, Sarva-
p4pahar4: besides these, there are numerous rivers and mountains of
less importance. Ku4a-dwipa is so named from a clump of Ku4a grass
(Poa) growing there. It is surrounded by the Ghrita sea (the sea of
butter), of the same size as the continent.

The sea of Ghrita is encompassed by Krauncha-dwipa, which is twice
as large as Ku4a-dwipa. The king of this Dwipa was Dyutim6n, whose
sons, and the seven Varshas named after them, were Kusala, Mallaga,
Ushha, Pivara, Andhakdraka, Muni, and Dundubhi. The seven boundary
mountains, pleasing to gods and celestial spirits, are Krauncha, Ydmana,
Andhakaraka, Devavrit, Puhdarikav^n, Dundubhi, and Mahai^ila ; each
of which is in succession twice as lofty as the series that precedes it, in
the same manner as each Dwipa is twice as extensive as the one before
it. The inhabitants reside there without apprehension, associating with

the bands of divinities. The Brahmans are called Pushkaras ; the Kshe-

/

triyas, Pushkalas: the Vaisyas are termed Dhanyas; and the Shdras,
Tishyas. They drink of countless streams, of which the principal are
denominated Gauri, Kumudwati, Sandhy4, Rdtri, Manojavd, Ksh^nti,
and PuAdarikd. The divine Vishiiu, the protector of mankind, is wor-
shipped there by the people, with holy rites, in the form of Rudra.

Krauncha is surrounded by the sea of curds, of a similar extent *, and

/

that again is encompassed by Sdka-dwipa.

The sons of Bhavya, the king of Sdka-dwipa, after whom its Varshas
were denominated, were Jalada, Kumara, Sukum^ra, Manichaka, Kusu-
moda, Maudiki, and Mah4druma. The seven mountains separating
the countries were Udayagiri, Jalidhdra, Raivataka, Sy^ma, Ambikeya,
Ramya, and Ke&iri. There grows a large Sdka (Teak) tree, frequented

200

DESCRIPTION OF PUSHKARA,

by the Siddhas and Gandharbas, the wind from which, as produced by
its fluttering leaves, diffuses delight. The sacred lands of this continent
are peopled by the four castes. Its seven holy rivers, that wash away all
sin, are the Sukumdri, Kumdri, Nalini, Dhenukd, Ikshu, Venukd, and
Gabhasti. There are also hundreds and thousands of minor streams and
mountains in this Dwipa: and the inhabitants of Jalada and the other
divisions drink of those waters with pleasure, after they have returned to
earth from Indra’s heaven. In those seven districts there is no derelic-
tion of virtue ; there is no contention ; there is no deviation from recti-
tude. The caste of Mriga is that of the Brahman ; the Magadha, of the
Kshetriya; the Mdnasa, of the Vaidya; and the Mandaga of the Sddra:
and by these Vishnu is devoutly worshipped as the sun, with appropriate
ceremonies. Sdka-dwipa is encircled by the sea of milk, as by an armlet,
and the sea is of the same breadth as the continent which it embraces 2.

The Kshiroda ocean (or sea of milk) is encompassed by the seventh
Dvpipa, or Pushkara, which is twice the size of Sdka-dwipa. Savana,
who was made its sovereign, had but two sons, Mahavira and Dhdtaki,
after whom the two Varshas of Pushkara were so named. These are
divided by one mighty range of mountains, called Mdnasottara, which
runs in a circular direction (forming an outer and an inner circle). This
mountain is fifty thousand Yojanas in height, and as many in its breadth;
dividing the Dwipa in the middle, as if with a bracelet, into two divisions,
which are also of a circular form, like the mountain that separates them.
Of these two, the Mahdvira-varsha is exterior to the circumference of
Mdnasottara, and Dhatakl lies within the circle ; and both are frequented
by heavenly spirits and gods. There are no other mountains in Push-
kara, neither are there any rivers '*. Men in this Dwipa live a thousand
years, free from sickness and sorrow, and unruffled by anger or affection.

^ The Kiirma is the only Purina in Purina (As. Res. XI. 99); and it is in
which the white island, S^weta-dwipa, the this and in the Brahma Vaivartta that al-
abode of Vishnu, is included in the geo- lusions to it are most frequent and copious,
graphy of the world : an incidental de- ^ A slight alteration has been here made
scription of it is quoted by Col. Wilford in the order of the description,
from the Uttara Khanda of the Padma

THE LAST OF THE DWfPAS.

201

There is neither virtue nor vice, killer nor slain : there is no jealousy,
envy, fear, hatred, covetousness, nor any moral defect : neither is there
truth or falsehood. Food is spontaneously produced there, and all the
inhabitants feed upon viands of every flavour. Men there are indeed of
the same nature with gods, and of the same form and habits. There is
no distinction of caste or order; there are no fixed institutes; nor are
rites performed for the sake of advantage. The three Vedas, the Pur4nas,
ethics, and polity, and the laws of service, are unknown. Pushkara is in
fact, in both its divisions, a terrestrial paradise, where time yields happi-
ness to all its inhabitants, who are exempt from sickness and decay. A
Nyagrodha-tree (Ficus indica) grows on this Dwlpa, which is the especial
abode of Brahm4, and he resides in it, adored by the gods and demons.
Pushkara is surrounded by the sea of fresh water, which is of equal
extent with the continent it invests

In this manner the seven island continents are encompassed suc-
cessively by the seven oceans, and each ocean and continent is respect-
ively of twice the extent of that which precedes it. In all the oceans
the water remains at all times the same in quantity, and never increases
or diminishes ; but like the water in a caldron, which, in consequence of

The description of the Dwipas in the
Agni, Br^ihina, Kiirina, and Vayu Purarias
agrees with that of our text. The Mar-
kandeya, Linga, and Matsya contain no
details. Tlie Bhagavata and Padma fol-
low the same order as the Vishnu, &c.
but alter all the names, and many of the
measurements. The account of the Ma-
habharata is very irregular and confused.
The variations throw no additional light
upon the geographical system of the Pu-
rdiias. Some traces of this appear disco-
verable in the west; and the seven Dwipas,
with their surrounding seas, may have some
connexion with the notion of the seven
climates, as Col. Wilford has supposed.
That learned, but fanciful writer bestowed

great pains upon the verification of these
fictions, and imagined the diflerent Dwipas
to represent actual divisions of the globe :
Jambu being India; Kusa, the Kush of
Scripture, or the countries between Meso-
potamia and India: Plaksha being Asia
Minor ; S^almali, eastern Europe ; Kraun-
cha, Germany ; S'aka, the British isles ;
and Pushkara, Iceland. The white or silver
island, or island of the moon, was also, ac-
cording to him, the island of Great Britain.
Whatever may be thought of his conclu-
sions, his essays on these subjects, parti-
cularly in the eighth, tenth, and eleventh
volumes of the Asiatic Researches, contain
much curious and interesting matter.

3 ^

202

THE LOKALOKA MOUNTAIN.

its combination with heat, expands, so the waters of the ocean swell with
the increase of the moon. The waters, although really neither more nor
less, dilate or contract as the moon increases or wanes in the light and
dark fortnights. The rise and fall of the waters of the different seas is
five hundred and ten inches t

Beyond the sea of fresh water is a region of twice its extent, where
the land is of gold, and where no living beings reside. Thence extends
the Lokdloka mountain, M^hich is ten thousand Yojanas in breadth, and
as many in height ; and beyond it perpetual darkness invests the moun-
tain all around ; which darkness is again encompassed by the shell of
the egg^.

Such, Mai trey a, is the earth, which with its continents, mountains,
oceans, and exterior shell, is fifty crores (five hundred millions) of

Although the Hindus aeem to have
had a notion of the cause of the tides,
they were not very accurate observers of
the effect. The extreme rise of the tide in
the Hugh river has never exceeded twenty
feet, and its average is about fifteen. (As.
Res. vol. XVIII. Kyd on the Tides of the
Hugh.)

® The Ahda ka{aha The

Kafaha is properly a shallow hemispherical
vessel, a saucer; but compounded in this
form, imphes the sheU of the mundane
egg. The Bhagavata thus describes these
portions of the world ; Beyond the sea
of fresh water is the mountain belt, called
Lok&loka, the circular boundary between
the world and void space. The interval
between Meru and Manasottara is the land
of living beings. Beyond the fresh water
aea is the region of gold, which shines
like the bright surface of a mirror, but
from which no sensible object presented
to it is ever reflected, and consequently it
is avoided by living creatures. The moun-

tain range by which it is encircled is
termed .Lok^loka, because the world is se-
parated by it from that which is not world

wrqOTTO)’) ; for which purpose
it was placed by Ts'wara on the limit of the
three worlds ; and its height and breadth
are such that the rays of the heavenly
luminaries, from the sun to the polar- star,
which spread over the regions within the
mountain, cannot penetrate beyond it.^^
According to Col. Wilford, however, there
is a chasm in the belt, and a sea beyond
it, where Vishnu abides ; but he has not
given his authorities for this. (As. Res.
XI. 14.) The Mohammedan legends of
Koh Kaf, ^ the stony girdle that surrounds
the world,^ are evidently connected with
the Lokiloka of the Hindus. According
to the S^iva Tantra, the El Dorado, at the
foot of the Lokdloka moimtains, is the
play-ground of the gods (^Hinft iffk ?fWT5lf

EXTENT OF THE WHOLE.

203

Yc^anas in extent ^ It is the mother and nurse of all creatures, the
foundation of all worlds, and the chief of the elements.

i' This comprises the planetary spheres;
for the diameter of the seven zones and
oceans — each ocean being of the same
diameter as the continent it encloses, and
each successive continent being twice the
diameter of that which precedes it—
amounts to but two crores and fifty-four
lacs. The golden land is twice the dia-
meter of Pushkara, or two crores and
fifty-six lacs; and the Lok£oka is but
ten thousand Yojanas. So that the whole
is five crores ten lacs and ten thousand
(5.10.10.000). According to the S'iva Tan-
tra, the golden land is ten crores of Yo-

janas, malting, with the seven continents,
one fourth of the whole measurement.
Other calculations occur, the incompatibi-
lity of which is said by the commentators
on our text, and on that of the Bhfigavata,
to arise from reference being made to dif-
ferent Kalpas, and they quote the same
stanza to this efiect :

ftwti ^Whenever any contradictions in
different Purdnas are observed, they are
ascribed by the pious to differences of Kal-
pas and the like.

CHAP. V.

Of the seven regions of Pat41a, below the earth. N4rada’s praises of Pdtdla. Account
of the serpent Stesha. First teacher of astronomy and astrology.

Para^ara . — The extent of the surface of the earth has been thus
described to you, Maitreya. Its depth below the surface is said to be
seventy thousand Yojanas, each of the seven regions of P4t41a extending
downwards ten thousand. These seven, worthy Muni, are called Atala,
Vitala, Nitala, Gabhastimat, Mahdtala, Sutala, and Pat^la^ Their soil
is severally white, black, purple, yellow, sandy, stony, and of gold. They
are embellished with magnificent palaces, in which dwell numerous Da-
navas, Daityas, Yakshas, and great snake -gods. The Muni Nhrada,
after his return from those regions to the skies declared amongst the
celestials that Patdla was much more .delightful than Indra’s heaven.
“What,” exclaimed the sage, “can be compared to P4tala, where the
N4gas are decorated with brilliant and beautiful and pleasure-shedding
jewels ? who will not delight in Pfitala, where the lovely daughters of the
Daityas and D4navas wander about, fascinating even the most austere ;
where the rays of the sun dififuse light, and not heat, by day ; and where
the moon shines by night for illumination, not for cold ; where the sons
of Danu, happy in the enjoyment of delicious viands and strong wines,
know not how time passes ? There are beautiful groves and streams and
lakes where the lotus blows ; and the skies are resonant with the KoiTs
song. Splendid ornaments, fragrant perfumes, rich unguents, the blended
music of the lute and pipe and tabor ; these and many other enjoyments
are the common portion of the Dhnavas, Daityas, and snake-gods, who
inhabit the regions of Patdla ’.”

' In the Bhagavata and Padma P. they Udyoga Parva, p. 318, of Narada’s and
are named Atala, Vitala, Sutala, Talatala, Matali’s visit to Patala. Several of the
Mahdtala, Kasatala, and Patala. The Vayu particulars there given are not noticed in
has Rasdtala, Sutala, Vitala, Gabhastala, the Puraiias.

Mahatala, S'ritala, and Pat^a. There are “ There is no very copious description
other varieties. of Patala in any of the Puraiias. The

* Allusion is here made, perhaps, to most circumstantial are those of the Vtiyu
the description given m the Mahabharata, and Bhagavata : the latter has been re-

THE REGIONS UNDER THE EARTH.

205

Below the seven P&t&las is the form of Vishhu, proceeding from the
quality of darkness^ which is called Sesha^, the excellencies of which
neither Daityas nor D^inavas can fully enumerate. This being is called
Ananta by the spirits of heaven, and is worshipped by sages and by
gods. He has a thousand heads, which are embellished with the pure
and visible mystic sign *^: and the thousand jewels in his crests give
light to all the regions. For the benefit of the world he deprives the
Asuras of their strength. He rolls his eyes fiercely, as if intoxicated.
He wears a single ear-ring, a diadem, and wreath upon each brow ; and
shines like the white mountains topped with flame. He is clothed in
purple raiment, and ornamented with a white necklace, and looks like
another Kail^sa, with the heavenly Ganga flowing down its precipices.
In one hand he holds a plough, and in the other a pestle; and he is
attended by V^ruhi (the goddess of wine), who is his own embodied
radiance. From his mouths, at the end of the Kalpa, proceeds the
venomed fire that, impersonated as Rudra, who is one with Balardma,
devours the three worlds.

peated, with some additions, in the first
chapters of the Patfila Kharicla of the Pad-
ma Pur&iia. The Mahabharata and these
two Purarias assign different divisions to
the Ddnavas, Daityas, and Nagas ; placing
Vasuki and the other Naga chiefs in the
lowest : but the Vayu has the cities of the
principal Daityas and Nagas in each; as
in the first, those of the Daitya Namuchi,
and serpent Kfiliya ; in the second, of
Hayagriva and Takshaka ; in the third, of
Prahldda and Hemaka ; in the fourth, of
Kalanemi and Vainateya; in the fifth, of Hi-
raiiy&ksha and Kirmira ; and in the sixth,
of Puloman and Vfisuki; besides others.
Bali the Daitya is the sovereign of Patfila,
according to this authority. The Maha-
bh&rata places Vksuki in Ras^itala, and
calls his capital Bhogavati. The regions
of PatUa, and their inhabitants, are oflener

the subjects of profane, than of sacred
fiction, in consequence of the frequent in-
tercourse between mortal heroes and the
Naga-kanyas, or serpent-nymphs. A con-
siderable section of the Vrihat Kath4, the
Suryaprabhfi lambaka, consists of adven-
tures and events in this subterraneous
world.

^ Stesha is commonly described as being
in this situation: he is the great serpent
on which Vishnu sleeps during the inter-
vals of creation, and upon whose numerous
heads the world is supported. The Pu-
ranas, making him one with Balar^ma or
Sankarshana, who is an impersonation or
incarnation of Stesha, blend the attributes
of the serpent and the demigod in their
description.

* With the Swastika, a particular dia-
gram used in mystical ceremonies.

3 o

206

THE EARTH SUPPORTED BY 4eSHA.

^esha bears the entire world, like a diadem, upon his head, and he is
the foundation on which the aeven Pdtalas rest. His power, his glory,
his form, his nature, cannot be described, cannot be comprehended by
the gods themselves. Who shall recount his might, who wears this
whole earth, like a garland of flowers, tinged of a purple dye by the
radiance of the jewels of his crests. When Ananta, his eyes rolling with
intoxication, yawns, then earth, with all her woods, and mountains, and
seas, and rivers, trembles. Gandharbas, Apsarasas, Siddbas, Kinnaras,
Uragas, and Charahas are unequal to hymn his praises, and therefore he
is called the infinite (Ananta), the imperishable. The sandal paste, that
is ground by the wives of the snake-gods, is scattered abroad by his
breath, and sheds perfume around the skies.

The ancient sage Garga'’, having propitiated Sesha, acquired from
him a knowledge of the principles of astronomical science, of the planets,
and of the good and evil denoted by the aspects of the heavens.

The earth, sustained upon the head of this sovereign serpent, supports
in its turn the garland of the spheres, along, with their inhabitants, men,
demons, and gods.

® One of the oldest ^writers on astro- Mr. Bentley, his Sanhita dates 548 B. C.
nomy amongst the Hindus. According to (Ancient Astron. of the Hindus, p. 59.)

CHAP. VI.

Of the different hells or divisions of Naraka, hliDW Patala ; the crimes punished in
them respectively : efficacy of expiation : meditation on Vishnu the most effective
expiation.

PaRA^ARA. — I will now, great Muni, give you an account of the hells
which are situated beneath the earth and beneath the waters *, and into
which sinners are finally sent.

/

The names of the different Narakas are as follows : Raurava, Shkara,
Rodha, Thla, Vi^sana, Mahhjwala, Taptakumbha, Lavana, Vimohana,
Rudhirhndha, Vaitarani, KrimiSa, Krimibhojana, Asipatravana, Krishna,

Lhl&bhaksha, Dhruna, Puyavaha, Phpa, Vabnij w41a, Adhosiras, Sandansa,

/

KMas^itra, Tamas, Avichi, Swabhojana, Apratish'tha, and another Avichi-.
These and many other fearful hells are the awful provinces of the kingdom
of Yama, terrible with instruments of torture and with fire; into which
are hurled all those who are addicted when alive to sinful practices
The man who bears false witness through partiality, or who utters any
falsehood^ is condemned to the Raurava (dreadful) hell. He who causes
abortion, plunders a town, kills a cow, or strangles a man, goes to the

1 The Bhagavata places the Narakas

above the waters. The commentator on
our text endeavours to reconcile the dif-
ference, by explaining the text to imply a
dark cavity in which the waters are re-
ceived, not the original abysses where they
were collected at first, and above which
Tartarus lies : WUngmf i

2 Some of these names are the same
that are given by Manu, b. IV. v. 88-90.
Kulluka Bhaffa refers to the Markarideya
P. for a description of the twenty-one di-
visions of hell; but the account there
given is not more ample than that of our
text. The Bhagavata enumerates twenty-
eight, but many of the names differ from
the above. In the last instance the term
Avichi is either inaccurately repeated, or

the adjective Apara is in-

tended to distinguish it from the previous
Avichi. In Manu, Mahavichi occurs.

^ The Padma P. (Kriya Yoga Sara) and
the S'iva Dharma, which appears to be a
section of the Skanda P., contain a number
of interesting circumstances previous to the
infliction of punishment. It appears also
from them that Yama fulfils the office of
judge of the dead, as well as sovereign of
the damned ; all that die appearing before
him, and being confronted with Chitra-
gupta, the recorder, by whom their actions
have been registered. Tlie virtuous are
thence conveyed to Swarga, or Elysium,
whilst the wicked are driven to the differ-
ent regions of Naraka, or Tartarus.

208

DIVISIONS OF NARAKA.

Rodha hell (or that of obstruction). The murderer of a Brahman, stealer
of gold, or drinker of wine, goe^ to the SOkara (swine) hell ; as does any
one who associates with them. The murderer of a man of the second or
third castes, and one who is guilty of adultery with the wife of his
spiritual teacher, is sentenced to the Tkla (padlock) hell : and one who
holds incestuous intercourse with a sister, or murders an ambassador, to
Taptakumbha (or the hell of heated caldrons). The seller of his wife, a
gaoler, a horsedealer, and one who deserts his adherents, falls into the
Taptaloha (red-hot iron) hell. He who commits incest with a daughter-
in-law or a daughter is cast into the Mah6jw41a hell (or that of great
flame) : and he who is disrespectful to his spiritual guide, who is abusive
to his betters, who reviles the Vedas, or who sells them*, who associates
with women in a prohibited degree, into the Lavaha (salt) hell. A thief
and a contemner of prescribed observances falls into Vimohana (the
place of bewildering). He who hates his father, the Brahmans, and the
gods, or who spoils precious gems, is punished in the Krimibhaksha hell
(where worms are his food) : and he who practises magic rites for the
harm of others, in the hell called Krimi4a (that of insects). The vile
wretch who eats his meal before offering food to the gods, to the manes,
or to guests, falls into the hell called L^labhaksha (where saliva is given
for food). The maker of arrows is sentenced to the Vedhaka (piercing)
hell : and the maker of lances, swords, and other weapons, to the dreadful
hell called Vi^asana (murderous). He who takes unlawful gifts goes to
the Adhomukha (or head-inverted) hell ; as does one who offers sacrifices
to improper objects, and an observer of the stars (for the prediction of
events). He who eats by himself sweetmeats mixed with his rice’’, and
a Brahman who vends Lac, ffesh, liquors, sesamum, or salt, or one who
commits violence, fall into the hell (where matter flows, or) P6yav4ha ;
as do they who rear cats, cocks, goats, dogs, hogs, or birds. Public
performers *, fishermen, the follower of one bom in adultery, a poisoner,

4 ‘Who teaches the Vedas for hire.’ This •' ‘ Thereby,’ observes the commentator,
notion still prevails, and renders the few ‘ defrauding or disappointing children.’
Pandits who are acquainted with the Vedas e Rangopajivina (tJftRvftftR;) : the corn-
very unwilling to teach them for a gra- mentator explains it wrestlers and boxers,
tuity. but Ranga applies to any stage or arena.

PUNISHMENTS ACCORDING TO CRIMES.

209

an informer, one who lives by his wife’s prostitution \ one who attends to
secular affairs on the days of the Parvas (or full and new moon, &c.)*, an
incendiary, a treacherous friend, a soothsayer, one who performs religious
ceremonies for rustics, and those who sell the acid Asclepias, used in
sacrifices, go to the Rudhir&ndha hell (whose wells are of blood). He
who destroys a bee-hive, or pillages a hamlet, is condemned to the
Vaitarahi hell. He who causes impotence, trespasses on others’ lands,
is impure, or who lives by fraud, is punished in the hell called (black,
or) Krishha. He who wantonly cuts down trees goes to the Asipa-
travana hell (the leaves of whose trees are swords) : and a tender on
sheep, and hunter of deer, to the hell termed Vahnijwdld (or fiery
flame) ; as do those who apply fire to unbaked vessels (potters). The
violator of a vow, and one who breaks the rules of his order, falls
into the Sandansa (or hell of pincers) : and the religious student who
sleeps in the day, and is, though unconsciously, defiled ; and they who,
though mature, are instructed in sacred literature by their children,
receive punishment in the hell called Swabhojana (where they feed upon
dogs). These hells, and hundreds and thousands of others, are the places
in which sinners pay the penalty of their crimes. As numerous as are
the offences that men commit, so many are the hells in which they are
punished : and all who deviate from the duties imposed upon them by
their caste and condition, whether in thought, word, or deed, are sen-
tenced to punishment in the regions of the damned

The gods in heaven are beheld by the inhabitants of hell, as they
move with their heads inverted ; whilst the gods, as they cast their eyes

? The term in the text is Mahishika, which
might mean a feeder of buffaloes ; but the
commentator quotes a text from the Smriti,
authorizing the sense above followed.

* This is the interpretation of Parvak&i ;
it is also read Parvagkmi, ‘ he who cohabits
with his wife on prohibited days.’

^ An account of Naraka is found in only
a few of the Purkiias, and in less detail
than in the text. The Bhagavata and
Vdyu have similar descriptions of them.

The Markandeya enters into detail in some
of the instances only. A short account is
found in the S'iva, Garura, and Brahma
Vaivartta P. and in the Kasi Khahda of
the Skknda P. The fullest descriptions,
however, are those mentioned in a previous
note as being in the S^iva Dharma of the
Skknda, and Kriya Yoga S&ra of the Pad-
ma; works of a somewhat equivocal cha-
racter, and belonging rather to Tkntra than
Paur&nik literature.

3 H

210

EFFICACY OF EXPIATION.

downwards, behold the sufferings of those in hell The various stages
of existence, Maitreya, are inanimate things, fish, birds, animals, men,
holy men, gods, and liberated spirits; each in succession a thousand
degrees superior to that which precedes it : and through these stages the
beings that are either in heaven or in hell are destined to proceed, until
final emancipation be obtained That sinner goes to Naraka who
neglects the due expiation of his guilt.

For, Maitreya, suitable acts of expiation have been enjoined by the
great sages for every kind of crime Arduous penances for great sins,
trifling ones for minor offences, have been propounded by Sw^yambhuva
and others : but reliance upon Krishna is far better than any such expi-
atory acts, as religious austerity, or the like. Let any one who repents of
the sin of which he may have been culpable have recourse to this best
of all expiations, remembrance of Hari*-*: by addressing his thoughts to
NAr&yaiia at dawn, at night, at sunset, and midday, a man shall be quickly
cleansed from all guilt : the whole heap of worldly sorrows is dispersed
by meditating on Hari ; and his worshipper, looking upon heavenly
fruition as an impediment to felicity, obtains final emancipation. He

The commentator observes that the
sight of heavenly bliss is given to the
damned in order to exacerbate their tor-
ments; whilst the inflictions of hell are
exhibited to the gods to teach them dis-
regard of even heavenly enjoyments, as
they are but of temporary duration.

That is, when punishment or reward
in hell or heaven, proportioned to the sin
or wtue of the individual, has been re-
ceived, he must be bom again as a stone
or plant, and gradually migrate through
the several inferior conditions, until he is
once more born a man ; his future state is
then in his own power.

Manu is here especially intended, as
the commentator observes.

This remembrance of Vishnu

is the frequent reiteration of any or all of

his names ; hence the lower orders of Hin-
dus procure a starling or parrot, that, in
the act of teaching it to cry Rkma or Krishna
or Radh&, they may themselves repeat these
appellations ; the simple recitation of which,
even if accidentally, irreverently, or reluct-
antly performed, is meritorious. Thus ac-
cording to the Vishnu Dharma Tantra;

'?nnT w 'pfimid ^nr: ti

iTO H ^ Let a man ever and every where
repeat the names of the discus -armed
(Vishnu) ; for its repetition, even by one
who is impure, is a means of purification.
Hari removes all sins, even when invoked
by evil-minded persons, as fire burns one
by whom it is unwillingly approached.^

HEAVEN AND HELL MENTAL CONDITIONS.

211

■whose mind is devoted to Hari in silent prayer, bumt-oflFering, or adora-
tion, is impatient even of the glory of the king of the gods. Of what
avail is ascent to the summit of heaven, if it is necessary to return from
thence to earth. How different is the meditation on Vdsudeva, which is
the seed of eternal freedom. Hence, Muni, the man who thinks of
Vishhu, day and night, goes not to Naraka after death, for all his sins
are atoned for.

Heaven (or Swarga) is that which delights the mind ; hell (or Naraka)
is that which gives it pain : hence vice is called hell ; virtue is called
heaven^*. The selfsame thing is applicable to the production of pleasure
or pain, of malice or of anger. Whence then can it be considered as
essentially the same with either? That which at one time is a source of
enjoyment, becomes at another the cause of suffering; and the same thing
may at different seasons excite wrath, or conciliate favour. It follows,
then, that nothing is in itself either pleasurable or painful ; and pleasure
and pain, and the like, are merely definitions of various states of mind.
That which alone is truth is wisdom ; but wisdom may be the cause of
confinement to existence ; for all this universe is wisdom, there is nothing
different from it ; and consequently, Maitreya, you are to conclude that
both knowledge and ignorance are comprised in wisdom'^'.

I have thus described to you the orb of the earth ; the regions below
its surface, or P4talas; and the Narakas, or hells; and have briefly
enumerated its oceans, mountains, continents, regions, and rivers : what
else do you wish to hear?

The object of the text, according to
the commentator, is to shew that the com-
mon notions of heaven and hell are erro-
neous ; that they are only temporal plea-
sure and temporal pain ; and virtue and
vice, being the origin of transient, and
therefore unreal effects, are themselves un-
realities : there is nothing real but faith in
Vishnu.

Text and comment are here somewhat
obscure; but the purport of the former
seems to be the explanation of the exist-

ence of Jnyan wisdom, both as a genus
and a species : in the former case it is
all that is; and in the latter, it may be
either true or false wisdom : the latter
being influenced by notions of self or in-
dividuality, and therefore the cause of con-
finement to existence ; the former dissipat-
ing the belief of self, and being therefore
the cause of liberation from bodily being :

CHAP. VII.

Extent and situation of the seven spheres, viz. eartli, sky, planets, Mahar-loka, Jana-
loka, Tapo-loka, and Satya-loka. Of the egg of Brahma, and its elementary enve-
lopes. Of the influence of the energy of Vishnu.

IMaITREYA. — The sphere of the whole earth has been described to
me by you, excellent Brahman, and I am now desirous to hear an
account of the other spheres above the world, the Bhuvar-loka and the
rest, and the situation and the dimensions of the celestial luminaries.

Para^ara. — The sphere of the earth (or Bh6r-loka), comprehending
its oceans, mountains, and rivers, extends as far as it is illuminated by
the rays of the sun and moon ; and to the same extent, both in diameter
and circumference, the sphere of the sky (Bhuvar-loka) spreads above it
(as far upwards as to the planetary sphere, or Swar-loka) ^ The solar
orb is situated a hundred thousand leagues from the earth ; and that of
the moon an equal distance from the sun. At the same interval above
the moon occurs the orbit of all the lunar constellations. The planet
Budha (Mercury) is two hundred thousand leagues above the lunar man-

t

sions. Sukra (Venus) is at the same distance from Mercury. Ang^raka

(Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or

/

Jupiter) as far from Mars : whilst Saturn (Sani) is two hundred and fifty
thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa
Major) is a hundred thousand leagues above Saturn ; and at a similar
height above the seven Rishis is Dhruva (the pole-star), the pivot or axis
of the whole planetary circle. Such, Maitreya, is the elevation of the
three spheres (Bh6r, Bhuvar, Swar) which form the region of the con-
sequences of works. The region of works is here (or in the land of
Bh&rata)

' Bhur-loka, the terrestrial sphere, is A similar account of the situations
earth and the lower regions; from thence to and distances of tlie planets occurs in the
the sun is the Bhuvar-loka, or atmospheric Padma, Kurma, and Vayu Puranas. The
sphere ; and from the sun to Dhruva is the Bhagavata has one or two varieties, but
Swar-loka, or heaven ; as subsequently ex- they are of no great importance,
plained in the text, and in other Purknas.

THE UPPER SPHERES.

213

Above Dhruva, at the distance of ten million leagues, lies the sphere
of saints, or Mahar-loka, the inhabitants of which dwell in it throughout
a Kalpa, or day of BrahmL At twice that distance is situated Jana*
loka, where Sanandana and other pure-minded sons of Brahm4 reside.
At four times the distance, between the two last, lies the Tapo-loka (the
sphere of penance), inhabited by the deities called Vaihhrajas, who are
unconsumahle by fire. At six times the distance (or twelve Crores, a
hundred and twenty millions of leagues) is situated Satya-loka, the sphere
of truth, the inhabitants of which never again know death ’’.

® An account of these Lokas is met
with only in a few of the Purknas, and is
not much more detailed in them than in
our text. The Vayu is most circumstan-
tial. According to that authority, Mahar,
which is so called from a mystical term
Maha, is the abode of the Ganadevas, the
Yamas and others, who are the regents or
rulers of the Kalpa, the Kalpadhikaris :
they are so designated also in the Kurma.
The KSsi Khanda refers the name to
Mahas, Might,’ the sphere being invested
with radiance (mnn^). Its inhabitants
are also called lords of the Kalpa: but
the commentator explains this to denote
Bhrigu and the other patriarchs, whose
lives endure for a day of Brahma. The
different accounts agree in stating, that
when the three lower spheres are con-
sumed by fire, Mahar-loka is deserted by
its tenants, who repair to the next sphere,
or Jana-loka. Jana-loka, according to the
V^lyu, is the residence of the Rishis and
demigods during the night of Brahmd, and
is termed Jana because the patriarchs are
the progenitors of mankind. The E14si
Khancla agrees with the Vishnu in peopling
it with Sanandana and the other ascetic
sons of Brahmfi, and with Yogis like

themselves. These are placed by the
Vayu in the Tapo-loka, and they and the
other sages, and the demigods, after re-
peated appearances in the world, become
at last Vairajas in the Brahma or Satya-
loka. After many divine ages of residence
there with Brahma, they are, along with
him, absorbed, at the end of his existence,
into the indiscrete :

mrafts ^ \ The comment-

ator on the Kasi Khaiida explains Vair&ja
to mean ^relating to, or derived from,
Brahmd or Viraj

wm I The Vairdjas are there, as in the
Vishnu Puraiia, placed in the Tapo-loka,
and are explained to be ascetics, mendi-
cants, anchorets, and penitents, who have
completed a course of rigorous austerities ;

^ infhranr. mir^m
^ MWWflllNili; I It may be doubted,
however, if the Pauraiiiks have very pre-
cise notions regarding these spheres and
their inhabitants. The Purdnas of a de-
cidedly sectarial character add other and
higher worlds to the series. Thus the
Kurma identifies Brahmd-loka with Vish-
nu-loka, and has a Rudra-loka above it.
The S^iva places Vishnu-loka above Brah-
md-loka, and Rudra-loka above that. In
3 I

214 THE UNIVERSE ENCOMPASSED BY THE ELEMENTS ;

Wherever earthy substance exists, which may be traversed by the feet,
that constitutes the sphere of the earth, the dimensions of which I have
already recounted to you. The region that extends from the earth to
the sun, in which the Siddhas and other celestial beings move, is the
atmospheric sphere, which also I have described. The interval between
the sun and Dhruva, extending fourteen hundred thousand leagues, is
called by those who are acquainted with the system of the universe the
heavenly sphere. These three spheres are termed transitory : the three
highest, Jana, Tapa, and Satya, are styled durable*: Maharloka, as
situated between the two, has also a mixed character ; for although it is
deserted at the end of the Kalpa, it is not destroyed. These seven
spheres, together with the PMdlas, forming the extent of the whole world,
I have thus, Maitreya, explained to you.

The world is encompassed on every side and above and below by the
shell of the egg of Brahm^, in the same manner as the seed of the wood-
apple^ is invested by its rind. Around the outer surface of the shell
flows water, for a space equal to ten times the diameter of the world.
The waters, again, are encompassed exteriorly by fire ; fire by air ; and
air by Mind ; Mind by the origin of the elements ( Ahankira) ; and that
by Intellect : each of these extends ten times the breadth of that which

the Kdsi Khan&a we have, instead of those
two, Yaikuntha and Kaildsa, as the lofty
worlds of Vishnu and Sfiva; whilst the
Brahma Vaivartta has above all a Go-loka,
a world or heaven of cows and Krishna.
These are all evidently additions to the
original system of seven worlds, in which
we have probably some relation to the
seven climates of the ancients, the seven
stages or degrees of the earth of the
Arabs, and the seven heavens of the Mo-
hammedans, if not to the seven Amsha-
spends of the Parsis. Seven, suggested
originally perhaps by the seven planets,
seems to have been a favourite number
with various nations of antiquity. Amongst

the Hindus it was applied to a variety of
sacred or mythological objects, which are
enumerated in a verse in the Hanumdn
N&taka. Rama is described there as pierc-
ing seven palm-trees with an arrow, on
which other groups of seven take flight,
as the seven steeds of the sun, the seven
spheres. Munis, seas, continents, and mo-
thers of the gods : WWK MR WUftr MR ^

RHtw; mrmt: i mui mr w Riid MR^irtwr

n

* Kritika and Akritika ; literally ‘ made
and unmade:’ the former being renewed
every Kalpa, the latter perishing only at
the end of Brahma’s life.

^ Of the Kapittha(FeroniaElephantum).

AND THEY BY PBADHANA.

215

it encloses; and the lai^ is encircled by the chief Principle, Pradh4na^
which is infinite, and its extent cannot be enumerated : it is therefore
called the boundless and illimitable cause of all existing things, supreme
nature, or Prakriti ; the cause of all mundane eggs, of which there are
thousands and tens of thousands, and millions and thousands of millions,
such as has been described ^ Within Pradh^a resides Soul, difiusive,
conscious, and self-irradiating, as fire is inherent in flinty or sesamum
oil in its seed. Nature (Pradhdna) and soul (Pum&n) are both of the
character of dependants, and are encompassed by the energy of Yishhu,
which is one with the soul of the world, and which is the cause of the
separation of those two (soul and nature) at the period of dissolution ; of
their aggregation in the continuance of things ; and of their combination
at the season of creation In the same manner as the wind rufiles the
surface of the water in a hundred bubbles, which of themselves are inert,
so the energy of Vishfiu influences the world, consisting of inert nature
and soul. Again, as a tree, consisting of root, stem, and branches,
springs from a primitive seed, and produces other seeds, whence grow
other trees analogous to the first in species, product, and origin, so from
the first unexpanded germ (of nature, or Pradhdna) spring Mahat (Intel-

® See before the order in which the ele-
ments are evolved (p. 14).

^ The followers of Anaximander and
Democritus taught an anfipla Hocr[Mfv^
^ an infinity of worlds f and that not only
successive in that space which this world
of ours is conceived now to occupy, in
respect of the infinity of past and future
time, but also a contemporary infinity of
coexistent worlds, at all times, throughout
endless and unbounded space " Intellect.
System, 1. 303.

® Literally ^in wood,^ the attrition of
two pieces of which does not create, but
developes, their latent heat and flame.

9 Thus in Scipio^s dream the divinity is
made the external limit of the universe:

Novem tibi orbibus vel potius globis con-
nexa sunt omnia, quorum unus est cselestis
extemus qui reliquos omnes complectitur,
summus ipse deus arcens et continens
ceteros which Macrobius explains as to
be understood of the Supreme First Cause
of all things, only in respect of his su-
premacy over all, and from his compre-
hending as well as creating all things, and
being regarded as the soul of the world ;

Gluod et virtutes omnes, quae illam primae
omnipotentiam summitates sequuntur, aut
ipse faciat aut ipse contineat : ipsam deni-
que Jovem veteres vocaverunt, et apud
theologos Jupiter est mundi anima.^^ In
Somn. Scip. c. XVII.

216

VISHNU THE ORIGIN AND END OF ALL.

lect) and the other rudiments of things ; from them proceed the grosser
elements ; and from them men and gods, who are succeeded by sons and
the sons of sons. In the growth of a tree from the seed, no detriment
occurs to the parent plant, neither is there any waste of beings by the
generation of others. In like manner as space and time and the rest are
the cause of the tree (through the materiality of the seed), so the divine
Hari is the cause of all things by successive developements (through the
materiality of nature)^**. As all the parts of the future plant, existing in
the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the
bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously
evolve when they are in approximation with the subsidiary means of
growth (or earth and water), so gods, men, and other beings, involved in
many actions (or necessarily existing in those states which are the conse-
quences of good or evil acts), become manifested only in their full growth,
through the influence of the energy of Vish/m.

This Vishhu is the supreme spirit (Brahma), from whence all this
world proceeds, who is the world, by whom the world subsists, and in
whom it will be resolved. That spirit (or Brahma) is the supreme state
of Yishhu, which is the essence of all that is visible or invisible ; with
which all that is, is identical; and whence all animate and inanimate
existence is derived. He is primary nature : he, in a perceptible form,
is the world ; and in him all finally melts ; through him all things endure.
He is the performer of the rites of devotion : he is the rite : he is the
fruit which it bestows : he is the implements by which it is performed.
There is nothing besides the illimitable Hari.

The two passages in parentheses are through the interposition of Pradhdna :
the additions of the commentator, intended FVRfil lit: v

to explain how the deity is the material wr: i ‘ As however he is the source of
cause of the world. He is not so of his Prakriti, he must be considered the mate-
own essence, not so immediately, but rial as well as immaterial cause of being.’

CHAP. VIII.

Description of the sun: his chariot; its two axles: his horses. The cities of the
regents of the cardinal points. The sun’s course : nature of his rays : his path
along the ecliptic. Length of day and night. Divisions of time : equinoxes and
solstices, months, years, the cyclical Yuga, or age of five years. Northern and
southern declinations. Saints on the Lok^oka mountain. Celestial paths of the
Ktris, gods, Vishnu. Origin of Ganga, and separation, on the top of Meru, into
four great rivers.

ParA^ARA. — Having thus described to you the system of the world
in general, I will now explain to you the dimensions and situations of the
sun and other luminaries.

The chariot of the sun is nine thousand leagues in length, and the
pole is of twice that longitude ^ ; the axle is fifteen millions and seven
hundred thousand leagues long 2; on which is fixed awheel with three
naves, five spokes, and six peripheries, consisting of the ever -during
year; the whole constituting the circle or wheel of time^. The chariot
has another axle, which is forty-five thousand five hundred leagues long^

1 The sun’s car is lo.ooo Yojanas
broad, and as many deep, according to
the Vdyu and Matsya. The Bh^avata
makes it thirty-six hundred thousand long,
and one fourth that broad. The Linga
agrees with the text.

2 There is no great difference in this
number in other accounts. The length of
this axle, which extends from Mem to
Manasa, is nearly equal to the semidia-
meter of the earth, which, according to
the Matsya P., is 18.950.000 Yojanas.

® The three naves are the three divi-
sions of the day, morning, noon, and
night ; the five spokes are the five cyclic
years ; and the six peripheries are the six
seasons. The Bh^vata explains the three

naves to be three periods of the year, of
four months each, and gives twelves spokes
as types of the twelve months. TheVayu,
Matsya, and Bhavishya Puranas enter into
much more detail. According to them,
the parts of the wheel are the same as
above described: the body of the car is
the year ; its upper and lower half are the
two solstices; Dharma is its flag; Artha
and Kdma the pins of the yoke and axle ;
night is its fender; Nimeshas form its
floor ; a moment is the axle-tree ; an in-
stant the pole; minutes are its attendants;
and hours its harness.

* This shorter axle is, according to the
Bhagavata, one fourth of the longer.

218

THE MOTIONS OF THE SUN.

The two halves of the yoke are of the same length respectively as the
two axles (the longer and the shorter). The short axle, with the short
yoke, are supported by the pole-star: the end of the longer axle, to
which the wheel of the car is attached, moves on the Mdnasa mountain
The seven horses of the sun’s car are the metres of the Vedas, Gayatri,
Vrihati, Ushiiih, Jayati, Trish'tubh, Anushtubh, and Pankti.

The city of Indra is situated on the eastern side of the M^nasottara
mountain; that of Yama on the southern face; that of Varuha on the
west ; and that of Soma on the north : named severally Vaswokas^rd,
Samyamani, Mukhy4, and Vibh^vari

The glorious sun, Maitreya, darts like an arrow on his southern course,
attended by the constellations of the Zodiac. He causes the difference
between day and night, and is the divine vehicle and path of the sages
who have overcome the inflictions of the world. Whilst the sun, who is
the discriminator of all hours, shines in one continent in midday, in the
opposite Dwipas, Maitreya, it will be midnight: rising and setting are
at all seasons, and are always (relatively) opposed in the different cardinal
and intermediate points of the horizon. When the sun becomes visible
to any people, to them he is said to rise ; when he disappears from their

'' We are to understand here, both in Pushkara-dwipa, which runs like a ring
the axle and yoke, two levers, one hori- round the several continents and oceans,
zontal, the other perpendicidar. The hori- The contrivance is commonly compared to
zontal arm of the axle has a wheel at one an oil mill, and was probably suggested
end ; the other extremity is connected by that machine as constructed in India,
with the perpendicular arm. To the As the M^nasottara mountain is but 50.000
horizontal arm of the yoke are harnessed leagues high, and Meru 84.000, whilst
the horses; and its inner or right ex- Dhruva is 1500.000, both levers are in-
tremity is secured to the perpendicular, dined at obtuse angles to the nave of the
The upper ends of both perpendiculars wheel and each other. In images of the
are supposed to be attaehed to Dhruva, sun, two equal and semicircular axles con-
the pole-star, by two aerial cords, which nect a central wheel with the sides of
are lengthened in the sun’s southern the car.

course, and shortened in his northern; ^ In the Linga the city of Indra is
and retained by which to Dhruva, as to a called Amardvati ; and in it and the Vayu
pivot, the wheel of the car traverses the that of Vanma is termed Sukhfi.
summit of the Mdnasottara mountain on

CAUSE OF DAY AND NIGHT.

219

vie^Y, that is called his setting. There is in truth neither rising nor
setting of the sun, for he is always ; and these terms merely imply his
presence and his disappearance.

When the sun (at midday) passes over either of the cities of the gods,
on the M&nasottara mountain (at the cardinal points), his light extends
to three cities and two intermediate points: when situated in an inter-
mediate point, he illuminates two of the cities and three intermediate
points (in either case one hemisphere). From the period of his rise the
sun moves with increasing rays until noon, when he proceeds towards
his setting with rays diminishing (that is, his heat increases or diminishes
in proportion as he advances to, or recedes from, the meridian of any
place). The east and west quarters are so called from the sun's rising
and setting there As far as tlie sun shines in front, so far he shines
behind and on either hand, illuminating all places except the summit of
Meru, the mountain of the immortals ; for when his rays reach the court
of Brahmd, which is there situated, they are repelled and driven back
by the overpowering radiance which there prevails : consequently there
is always the alternation of day and night, according as the divisions of
the continent lie in the northern (or southern) quarter, or inasmuch as
they are situated north (or south) of Meru

7 The terms Piirva and Apara mean
properly ‘ before and behind but ‘ be-
fore^ naturally denotes the east, either
beeause men, according to a text of the
Vedas, spontaneously face, as if to wel-
come the rising sun, or because they are
enjoined by the laws so to do. When
they face the rising sun, the west is of
course behind them. The same circum-
stance determines the application of the
term Dakshina, properly ^ right, ^ or

^ dexterum,’ to the south. Uttara, ^ other^
or ^ last/ necessarily implies the north.

® This is rather obscure, but it is made
out clearly enough in the commentary,
and in the parallel passages in the V£}ru,

Matsya, Linga, Kiirma, and Bhagavata.
The sun travels round the world, keeping
Meru always on his right: to the spec-
tator who fronts him therefore, as he rises,
Meru must be always on the north ; and
as the sun’s rays do not penetrate beyond
the centre of the mountain, the regions
beyond, or to the north of it, must be in
darkness ; whilst those on the south of it
must be in light : north and south being
relative, not absolute terms, depending
upon the position of the spectator with
regard to the sun and to Meru. So the
commentator :

^ Thrf irr^ft ihif ^

•220

THE sun’s northern AND SOUTHERN COURSES.

The radiance of the solar orb, when the sun has set, is accumulated in
hre, and hence fire is visible at a greater distance by night than by day :
during the latter a fourth of the rays of fire blend with those of the sun,
and from their union the sun shines with greater intensity by day.
Elemental light, and heat derived from the sun or from fire, blending
with each other, mutually prevail in various proportions, both by day
and night. When the sun is present either in the southern or the
northern hemisphere, day or night retires into the waters, according as
they are invaded by darkness or light: it is from this cause that the
waters look dark by day, because night is within them ; and they look
white by night, because at the setting of the sun the light of day takes
refuge in their bosom®.

When the sun has travelled in the centre of Pushkara a thirtieth part
of the circumference of the globe, his course is equal in time to one
Muhfirtta*®; and whirling round like the circumference of the wheel of a
potter, he distributes day and night upon the earth. In the commence-
ment of his northern course, the sun passes to Capricornus, thence to
Aquarius, thence to Pisces, going successively from one sign of the
Zodiac to another. After he has passed through these, the sun attains
his equinoctial movement (the vernal equinox), when he makes the day
and night of equal duration. Thenceforward the length of the night
decreases, and the day becomes longer, until the sun reaches the end of
Gemini, when he pursues a different direction, and, entering Cancer,
begins his declension to the south. As the circumference of a potter’s

rjftr: W • It was pro- that quarter where the sun first appears,

bably through some misapprehension of and the other quarters are thereby regu-
this doctrine that Major Wilford asserted, lated.

“ by Mem the Pauraniks understand in ® Similar notions are contained in the
general the north pole, but the context of Vayu.

the Purinas is against this supposition.^’ The sun travels at the rate of one-

As. Res. VIII. a86. There is no incon- thirtieth of the earth’s circumference in a
sistency, however, in Mem’s being abso- Muhurtta, or 31.50.000 Yojanas; mak-
lutely in the centre of the world, and ing the total 9 crores and 45 lakhs, or
relatively north to the inhabitants of the 9.45.00.000J according to the Vliyu, Linga,
several portions, to all of whom the east is and Matsya Puriinas.

RELATIVE DURATION OF DAY AND NIGHT.

221

wheel revolves most rapidly, so the sun travels rapidly on his southern
journey : he flies along his path with the velocity of wind, and traverses
a great distance in a short time. In twelve Muhurttas he passes through
thirteen lunar asterisms and a half during the day ; and during the night
he passes through the same distance, only in eighteen Muhdrttas. As
the centre of the potter’s wheel revolves more slowly than the circum-
ference, so the sun in his northern path again revolves with less rapidity,
and moves over a less space of the earth in a longer time, until, at the
end of his northern route, the day is again eighteen Muh6rtta8, and the
night twelve ; the sun passing through half the lunar mansions by day
and by night in those periods respectively. As the lump of clay on the
centre of the potter’s wheel moves most slowly, so the polar-star, v'hich
is in the centre of the zodiacal wheel, revolves very tardily, and ever
remains in the centre, as the clay continues in the centre of the wheel of
the potter.

The relative length of the day or night depends upon the greater or
less velocity with which the sun revolves through the degrees between
the two points of the horizon. In the solstitial period, in which his
diurnal path is quickest, his nocturnal is slowest; and in that in which
he moves quick by night, he travels slowly by day. The extent of his
journey is in either case the same ; for in the course of the day and night
he passes through all the signs of the Zodiac, or six by night, and the
same number by day : the length and shortness of the day are measured
by the extent of the signs ; and the duration of day and night by the
period which the sun takes to pass through them'*. In his northern

This passage, which is somewhat at
variance with the general doctrine, that
the length of the day depends upon the
velocity of the sun’s course, and which
has not been noticed in any other Pau-
raiiik text, is defended by the commenta-
tor, upon the authority of the Jyotish-
sastra, or astronomical waitings. According
to them, he asserts, the signs of the Zodiac
arc of different extent. Aquarius, Pisces,
and Aries are the shortest ; Taurus, Capri-

comus, and Gemini are something longer;
Leo and Scorpio longer still ; and the
remaining four the longest of all. Accord-
ing to the six which the sun traverses, the
day or night will be the longer or shorter.
The text is, t05lf«nw?n

I TiwT fiqipn TT?fbn ii

The apparent contradiction may however
be reconciled by understanding the sun’s
slow motion, and the length of a sign, to
be equivalent terms.

3 ^

222

THE SUN attacked BY RAKSHASAS.

declination the sun moves quickest by night, and slowest by day ; in his
southern declination the reverse is the case.

The night is called Ushd, and the day is denominated Vyush'ta, and
the interval between them is called Sandhyii. On the occurrence of the
awful Sandhy^, the terrific fiends termed Mandehas attempt to devour
the sun ; for Brahmd denounced this curse upon them, that, without the
power to perish, they should die every day (and revive by night), and
therefore a fierce contest occurs daily between them and the sun At
this season pious Brahmans scatter water, purified by the mystical
Omkdra, and consecrated by the G6yatri and by this water, as by a
thunderbolt, the foul fiends are consumed. When the first oblation is
offered with solemn invocations in the morning rite‘s, the thousand-rayed
deity shines forth with unclouded splendour. Omkdra is Vishfiu the
mighty, the substance of the three Vedas, the lord of speech; and by
its enunciation those Rdkshasas are destroyed. The sun is a principal
part of VishAu, and light is his immutable essence, the active manifesta-
tion of which is excited by the mystic syllable Om. Light effused by
the utterance of Omkdra becomes radiant, and burns up entirely the
RAkshasas called Mandehas. The performance of the SandhyA (the
morning) sacrifice must never therefore be delayed, for he who neglects
it is guilty of the murder of the sun. Protected thus by the Brahmans
and the pigmy sages called B^lakhilyas, the sun goes on his course to
give light to the world.

The same story occurs in the Vayu, ftnit vt w; I ‘ We meditate

with the addition that the Mandehas are on that excellent light of the divine sun :
three crores in number. It seems to be may he illuminate our minds.’ Such is
an ancient legend, imperfectly preserved the fear entertained of profaning this text,
in some of the Puraiias. that copyists of the Vedas not unfrequently

The sacred syllable Om has been refrain from transcribing it, both in the
already described (p. i. n. i). The Gayatri, Sanhit4 and Bhashya.
or holiest verse of the Vedas, not to be Or, in the text, with the prayer that

uttered to ears profane, is a short prayer commences with the words Surya jyotir,
to the sun, identified as the supreme, and ‘That which is in the sun (or light) is
occurs in the tenth hymn of the fourth adorable,’ &c. The whole prayer is given
section of the third Ash^aka of the Sanhita in Colebrooke’s account of the religious
of the Rig-veda: ceremonies of the Hindus. As. Res. V. 351.

DIVISIONS OF TIME.

223

Fifteen twinklings of the eye (Niraeshas) make a KSsh'thd; thirty
K4sh'th^, a Kal4 ; thirty Kalis, a Muhhrtta (forty-eight minutes) ; and
thirty Muhirttas, a day and night : the portions of the day are longer or
shorter, as has been explained ; but the Sandhyi is always the same in
increase or decrease, being only one Muhirtta From the period that
a line may be drawn across the sun (or that half his orb is visible) to the
expiration of three Muhirttas (two hours and twenty-four minutes), that
interval is called Pratar (morning), forming a fifth portion of the day.
The next portion, or three Muhhrttas from morning, is termed Sangava
(forenoon) : the three next MuhOrttas constitute mid-day : the afternoon
comprises the next three Muhhrttas : the three Muhhrttas following are
considered as the evening: and the fifteen Muhhrttas of the day are
thus classed in five portions of three each. But the day consists of
fifteen Muhfirttas only at the equinoxes, increasing or diminishing in
number in the northern and southern declinations of the sun, when the
day encroaches on the night, or the night upon the day. The equinoxes
occur in the seasons of spring and autumn, when the sun enters the
signs of Aries and Libra. When the sun enters Capricorn (the winter
solstice), his northern progress commences; and his southern when he
enters Cancer (the summer solstice).

Fifteen days of thirty Muhdrttas each are called a Paksha (a lunar
fortnight) ; two of these make a month ; and two months, a solar season ;
three seasons a northern or southern declination (Ayana) ; and those two
compose a year. Years, made up of four kinds of months*®, are distin-

But this comprehends the two San-
dhy&s, ‘morning and evening twilight.’
Tw'o Nkris, or half a Muhurtta before
sunrise, constitute the morning Sandhya ;
and the same interval after sunset the
evening. Sandhya, meaning ‘junction,’
is so termed as it is the juncture or inter-
val between darkness and light ; as in the
Viyu and Matsya: wlFSTWhi itwni(

wtwt I

The four months are named in the
Vayu, and are, i. the Saura, or solar-
sydereal, consisting of the sun’s passage
through a sign of the Zodiac: 2. the
Saumya or Chindra or limar month, com-
prehending thirty lunations or Tithis, and
reckoned most usually from new moon to
new moon, though sometimes from full
moon to full moon : 3. the Savana or solar
month, containing thirty days of sunrise
and sunset : and 4. the Ndkshatra or lunar

224

CYCLE OF FIVE YEARS.

guished into five kinds ; and an aggregate of all the varieties of time is
termed a Yaga, or cycle. The years are severally called Samvatsara,
Parivatsara, Idvatsara, Anuvatsara, and Vatsara. This is the time called
a Yuga^^.

The mountain range that lies most to the north (in Bhdrata-varsha) is
called l^ringav^n (the horned), from its having three principal elevations
(horns or peaks), one to the north, one to the south, and one in the
centre ; the last is called the equinoctial, for the sun arrives there in the
middle of the two seasons of spring and autumn, entering the equinoctial
points in the first degree of Aries and of Libra, and making day and
night of equal duration, or fifteen Muhfirttas each. When the sun, most
excellent sage, is in the first degree of the lunar mansion, Krittik4, and
the moon is in the fourth of Vistikhd, or when the sun is in the third

asterismal month, which is the moon’s
revolution through the twenty-eight lunar
mansions.

The five years forming this Yuga, or
cycle, differ only in denomination, being
composed of the months above described,
with such Malamasas,or intercalary months,
as may be necessary to complete the pe-
riod, according to Vriddha Garga. The
cycle comprehends, therefore, sixty solar-
sydereal months of 1800 days; sixty-one
solar months, or 1 830 days ; sixty-two
lunar months, or 1 860 lunations ; and
sixty- seven lunar -asterismal months, or
1809 such days. Col. Warren, in his
Kala Sankalita, considers these years to
be severally cycles. In the cycle of
sixty,” he observes, are contained five
cycles of twelve years, each supposed equal
to one year of the planet (Jupiter). I
only mention this cycle because I found
it mentioned in some books ; but I know
of no nation nor tribe that reckons time
after that account. The names of the
five cycles, or Yugs, are, i. Samvatsara,

2. Parivatsara, 3. Idvatsara, 4. Anuvatsara,
5. Udravatsara. The name of each year
is determined from the Nakshatra, in which
Vrihasj)ati sets and rises heliacally,and they
follow in the order of the lunar months.”
K. S. 212. It may be reasonably doubted,
however, if this view be coiTect ; and the
only connexion between the cycle of five
years and that of Vrihaspati may be the
multiplication of the former by the latter
(5 X 12), so as to form the cycle of sixty
years: a cycle based, the commentator
remarks, upon the conjunction (Yuga) of
the sun and moon in every sixtieth year.
The original and properly Indian cycle,
however, is that of five years, as Bentley
remarks. The astronomers of this period
(1181 B. C.) framed a cycle of five years
for civil and religious ceremonies.” Ancient
and modern Hindu Astronomy. It is in
fact, as Mr. Colebrooke states, the cycle
of the Vedas, described in the Jyotish, or
astronomical sections, and specified in the
institutes of Parasara as the basis of calcu-
lation for larger cycles. As. Res. VIII. 470.

THE GREAT EQUINOX.

225

degree of Vi6akh&, and the moon is in the head of Krittik& (these posi-
tions being cotemporary with the equinoxes), that equinoctial season is
holy (and is styled the Mahdvishubha, or the great equinox)^®. At this
time offerings are to be presented to the gods and to the manes, and gifts
are to be made to the Brahmans by serious persons ; for such donations
are productive of happiness. Liberality at the equinoxes is always
advantageous to the donor : and day and night ; seconds, minutes, and
hours; intercalary months; the day of full moon (Paurnam&si) ; the day
of conjunction (Amav4sya), when the moon rises invisible ; the day when
it is first seen (Siniv41i) ; the day when it first disappears (Kuh6) ; the
day when the moon is quite round (R^ik/i) ; and the day when one digit
is deficient (Anumati), are all seasons when gifts are meritorious.

The sun is in his northern declination in the months Tapas, Tapasya,
Madhu, M^dhava, Sukra, and Suchi ; and in his southern in those of
Nabhas, Nabhasya, Isha, Urja, Sahas, Sahasya^^.

On the Lokaloka mountain, which I have formerly described to you,

Reference is here made apparently,
though indistinctly, to those positions of
the planets which indicate, according to
Bentley, the formation of the lunar man-
sions by Hindu astronomers, about 1424
B. C. Hindu Astronomy, p. 3 and 4. The
Vayu and Linga Puranas specify the ])osi-
tions of the other planets at the same
time, or the end, according to the former,
of the Chakshusha Manwantara. At that
time the sun was in Visakha, the moon
in Krittika, Venus in Pushya, Jupiter in
Purvaphalgum, Mars in Ashatlha, Budha
in DhanishfhS, S'ani in Revati, Kctu in
Aslesha, and Rahu in Bharani. There are
differences between some of these and the
positions cited by Bentley, but most of
them are the same. He considers them
to have been observations of the occulta-
tions of the moon by the planets, in the
respective lunar mansions, 1424-5 B. C.

According to the Vayu, these positions or
origins of the planets are from the Vedas :

^ ijfw: I The

Linga, less a(!curately perhaps, reads
I referring it to the works of law.
’'riiese are the names of the months
which occur in the Vedas, and belong to
a system now obsolete, as was noticed by
Sir Win. Jones. As, Res. Ill, 258. Ac-
cording to the classification of the text,
they correspond severally with the lunar
months Magha, Phalguna, Chaitra, Vai-
sakha, Jycshfha, Ashfirha, or from De-
cember to June ; and with S'ravana, Bhadra,
Aswina, Kfirtika, Agrahayana, and Pausha,
from July to December. From this order
of the two series of the months, as occur-
ring in the Vedas, Mr, Colebrooke infers,
upon astronomical computations, their date
to be about fourteen centuries prior to the
Christian era. As. Res. VII. 283,

3 M

226

PATH OF THE PITBI8.

reside the four holy protectors of the worldtor Sudhiman and Sankhap4d»
the two sons of Kardama, and Hirahyaroman, and Ketumat^. Unaf*
fected by the contrasts of existence, void of selfishness, active, and unen-
cumbered by dependants, they take charge of the spheres, themselves
abiding on the four cardinal points of the Lokdloka mountain.

On the north of Agastya, and south of the line of the Goat, exterior to
the Vaiswdnara path, lies the road of the Pitris There dwell the great

The Vdyu has the same names, but
ascribes a different descent to the first,
making Sudhaman the son of Viraja. San-
khapad is the son of Kardama : the other
two arc the sons of Paijanya and Rajas,
consistently with the origin ascribed to
these Lokapalas in the patriarchal genea-
logies of that Puraria (see p, 83).

Allusion is here made to some divi-
sions of the celestial sphere which are not
described in any other part of the text.
The fullest, but still in some respects a
confused and partly inaccurate account is
given in the Matsya Purana ; but a more
satisfactory description occurs in the com-
ment on the Bhagavata, there cited from
the Vayu, but not found in the copies
consulted on the present occasion. Ac-
cording to those details, the path (Marga)
of the sun and other planets amongst the
lunar asterisms is divided into three por-
tions or Avash^hanas, northern, southern,
and central, called severally Airavata, Jarad-
gava (Ajagava, Matsya P.), and Vaiswa-
nara. Each of these, again, is divided
into three parts or Vithis : those of the
northern portion arc termed Nigavithi,
Gajavithi, and Airavati ; those of the
centre are Arshabhi, Govithi, and Jarad-
gavi; and those of the south are named
Ajavithi, Mrigavithi, and Vaiswanari. Each
of these Vithis comprises three asterisms.

N%avithi

Gajavithi

Airavati

^rshabhi

Govithi

Jaradgavi

Ajavithi

Mrigavithi

( As^v^n^
•< Bharani
i Krittika

{

Rohini

Mrigasiras

Ardra

{Punarvasu
Pushya
A'slesha

{

1

Magha

Purvaphalguni

Uttaraphalguni

Hasta

ChitrS

Swati

Visakhd

Anurddha

Jyesht'ha

{

Mula

Purvashadha

Uttarashailha

i

Sravaiia

Dhanish^ha

Satabhisha

f Piirva Bhadrapada
Vaiswfoari J Uttara Bhddrapada
Revati.

See also As. Res. IX. table of Nakshatras,
346. Agastya is Canopus ; and the line
of the goat, or Ajavithi, comprises aster-
isms which contain stars in Scorpio and
Sagittarius.

PATH OF THE GODS.

227

Rishis, the offerers of oblatioiil with fire, reverencing the Vedas, after
whose injunctions creation commenced, and who were discharging the
duties of ministrant priests : for as the worlds are destroyed and renewed,
they institute new rules of conduct, and reestablish the interrupted ritual
of the Vedas. Mutually descending from each other, progenitor spring-
ing from descendant, and descendant from progenitor, in the alternating
succession of births, they repeatedly appear in different houses and races
along with their posterity, devout practices and instituted observances,
residing to the south of the solar orb, as long as the moon and stars
endure^.

The path of the gods lies to the north of the solar sphere, north of the
N^gavithi^'*, and south of the seven Rishis. There dwell the Siddhas, of
subdued senses, continent and pure, undesirous of progeny, and therefore
victorious over death : eighty-eight thousand of these chaste beings tenant
the regions of the sky, north of the sun, until the destruction of the
universe : they enjoy immortality, for that they are holy ; exempt from
covetousness and concupiscence, love and hatred ; taking no part in the
procreation of living beings, and detecting the unreality of the properties
of elementary matter. By immortality is meant existence to the end of
the Kalpa : life as long as the three regions (earth, sky, and heaven) last
is called exemption from (reiterated) death The consequences of acts
of iniquity or piety, such as Brahmanicide or an Ai^wamedha, endure for
a similar period, or until the end of a Kalpa when all within the
interval between Dhruva and the earth is destroyed.

*** A marginal note in one MS. explains
the phrase of the text, WTW^yinT:#, to sig-
nify as far as to the moon and stars;
^*5 « I but the Pitri yana,
or path of the Pitris, lies amongst the
asterisms ; and, according to the Pauranik
system of the heavens, it is not clear what
could be meant by its being bounded by
the moon and stars. The path south of
the solar orb is, according to the Vedas,
that of smoke or darkness.

The stars of the Nfigavithi are those
of Aries and Taurus; and by the seven
Rishis we are here to tmderstand Ursa
Major.

This, according to the Vedas, is all
that is to be understood of the immortality
of the gods : they perish at the period of
universal dissolution.

That is, generally as affecting created
beings, not individuals, whose acts influ-
ence their several successive births.

228

PATH OF VISHNU.

The space between the seven Rishis and Dhruva^, the third region
of the sky, is the splendid celestial path of Vishhu (Vishhupada), and the
abode of those sanctified ascetics who are cleansed from every soil, and
in whom virtue and vice are annihilated. This is that excellent place of
Vishfiu to which those repair in whom all sources of pain are extinct, in
consequence of the cessation of the consequences of piety or iniquity,
and where they never sorrow more. There abide Dharma, Dhruva, and
other spectators of the world, radiant with the superhuman faculties of
Vishnu, acquired through religious meditation ; and there are fastened
and inwoven to all that is, and all that shall ever be, animate or inanimate.
The seat of Vishnu is contemplated by the wisdom of the Yogis, iden-
tified with supreme light, as the radiant eye of heaven. In this portion
of the heavens the splendid Dhruva is stationed, and serves for the pivot
of the atmosphere. On Dhruva rest the seven great planets, and on
them depend the clouds. The rains are suspended in the clouds, and
from the rains come the water which is the nutriment and delight of all,
the gods and the rest ; and they, the gods, who are the receivers of obla-
tions, being nourished by burnt-offerings, cause the rain to fall for the
support of created beings. This sacred station of Vishnu, therefore, is
the support of the three worlds, as it is the source of rain.

From that third region of the atmosphere, or seat of Vishnu, proceeds
the stream that w^ashes away all sin, the river Gangfi, embrowned with
the unguents of the nymphs of heaven, wdio have sported in her waters.
Having her source in the nail of the great toe of Vishnu’s left foot,
Dhruva 27 receives her, and sustains her day and night devoutly on his
head ; and thence the seven Rishis practise the exercises of austerity in
her waters, wreathing their braided locks with her waves. The orb of
the moon, encompassed by her accumulated current, derives augmented
lustre from her contact. Falling from on high, as she issues from the
moon, she alights on the summit of Meru, and thence flows to the four

From Ursa Major to the polar star. is referred, by the Vaishnavas at least, to

The popular notion is, that S^iva or the descent of the Alakanandd, or Ganges
Mahddeva receives the Ganges on his of India, not to the celestial Ganges,
head; but this, as subsequently explained.

DESCENT OF THE GANGES.

229

quarters of the earth, for its purification. The Sit&, Alakanand4, Chakshu,
and Bhadr& are four branches of but one river, divided according to the
regions towards which it proceeds. The branch that is known as the
AlakanandA was borne afiectionately by Mahddeva, upon his head, for
more than a hundred years, and was the river which raised to heaven
the sinful sons of Sagara, by washing their ashes The offences of any
man who bathes in this river are immediately expiated, and unprece-
dented virtue is engendered. Its waters, offered by sons to their ancestors
in faith for three years, yield to the latter rarely attainable gratification.
Men of the twice-bom orders, who offer sacrifice in this river to the lord
of sacrifice, Purushottama, obtain whatever they desire, either here or in
heaven. Saints who are purified from all soil by bathing in its waters,
and whose minds are intent on Ke4ava, acquire thereby final liberation.
This sacred stream, heard of, desired, seen, touched, bathed in, or hymned,
day by day, sanctifies all beings ; and those who, even at a distance of a
hundred leagues, exclaim “ Ganga, Gangd,” atone for the sins committed
during three previous lives. The place whence this river proceeds, for
the purification of the three worlds, is the third division of the celestial
regions, the seat of Vishfiu

Or, in other words, ‘ flows into the The situation of the source of the

sea.* The legend here alluded to is more Ganges of heaven identifies it with the
fiilly detailed in a subsequent book. milky way.

3

CHAP. IX.

Planetary system, under the type of a S'isum&ra or porpoise. The earth nourished
by the sun. Of rain whilst the sun shines. Of rain from clouds. Rain the support
of vegetation, and thence of animal life. Nirdyana the support of all beings.

The form of the mighty Hari which is present in heaven, consisting of
the constellations, is that of a porpoise, with Dhruva situated in the tail.
As Dhruva revolves, it causes the moon, sun, and stars to turn round
also ; and the lunar asterisms follow in its circular path ; for all the
celestial luminaries are in fact bound jto the polar-star by aerial cords.
The porpoise- like figure of the celestial sphere is upheld by Ndrdyana,
who himself, in planetary radiance, is seated in its heart ; whilst the son
of Uttandpdda, Dhruva, in consequence of his adoration of the lord of
the world, shines in the tail of the stellar porpoise^. The upholder of
the porpoise-shaped sphere is the sovereign of all, Jan4rddana. This
sphere is the supporter of Dhruva ; and by Dhruva the sun is upstayed.
Upon the sun depends this world, with its gods, demons, and men. In
what manner the world depends upon the sun, be attentive, and you
shall hear.

During eight months of the year the sun attracts the waters, which
arc the essence of all fluids, and then pours them upon earth (during
the other four months) as rain from rain grows corn; and by corn
the whole world subsists. The sun with his scorching rays absorbs the
moisture of the earth, and with them nourishes the moon. The moon
communicates, through tubes of air, its dews to the clouds, which, being
composed of smoke, fire, and wind (or vapour), can retain the waters
with which they are charged : they are therefore called Abhras, because
their contents are not dispersed-^. When however they are broken to

' A more particular description of this as it is in constant circulation : mft*

porpoise occurs farther on. %

Consequently, the Linga P. observes, ^ Tlie theory of the clouds is more fully
there is no waste of water in the universe, detailed in the Vfiyu, Linga, and Matsya

SOURCES OF RAIN.

231

pieces by the wind, then watery stores descend, bland, and freed from
every impurity by the sweetening process of time. The sun, Maitreya,
exhales watery fluids from four sources, seas, rivers, the earth, and living
creatures. The water that the sun has drawn up from the Ganga of the
skies he quickly pours down with his rays, and without a cloud ; and
men who are touched by this pure rain are cleansed from the soil of sin,
and never see hell : this is termed celestial ablution. That rain which
falls whilst the sun is shining, and without a cloud in the sky, is the
water of the heavenly Ganges, shed by the solar rays. If, however, rain
falls from a bright and cloudless sky whilst the sun is in the mansion of
Krittika and the other asterisms counted by odd numbers, as the third,
fifth, &c., the water, although that of the Ganga of the sky, is scattered
by the elephants of the quarters, not by the rays of the sun : it is only
when such rain falls, and the sun is in the even asterisms, that it is
distributed by his beams

The water which the clouds shed upon earth is in truth the ambrosia
of living beings, for it gives fertility to the plants which are the support
of their existence. By this all vegetables grow and are matured, and
become the means of maintaining life. With them, again, those men

Puraiias : it is the same in its general
tenor, but comprises additional circum-
stances. Clouds, according to those au-
thorities, are of three classes : i . Agneya,
originating from fire or heat, or in other
words evaporation : they are charged with
wind and rain, and are of various orders,
amongst which are those called Jimuta,
from their supporting life;
vthmwrn l 2. Brahmaja, born from the
breath of Brahma ; these are the clouds
whence thunder and lightning proceed :
and 3. Pakshaja, or clouds which were
originally the wings of the mountains, and
which were cut off by Indra: these are
also termed Pushkaravarttakas, from their
including water in their vortices : they are

the largest and most formidable of all, and
are those which, at the end of the Yugas
and Kalpas, pour down the waters of the
deluge. The shell of the egg of Brahma,
or of the universe, is formed of the primi-
tive clouds : ^

fiSirr: i

^ According to the Vayu, the water
scattered by the elephants of the quarters
is in summer dew, and in winter snow ;
or the latter is brought by the winds from
a city called Pun&ra, which lies between
the Himavat and Hemakuta mountains,
and falls dowm upon the former. In like
manner, also, as heat radiates from the sun,
so cold radiates from the moon :
ftn Hill \

232

NARiiYANA THE SUPPORT OF ALL.

who take the law for their light perform daily sacrifices, and through
them give nourishment to the gods. And thus sacrifices, the Vedas, the
four castes, with the Brahmans at their head, all the residences of the
gods, all the tribes of animals, the whole world, all are supported by the
rains by which food is produced. But the rain is evolved by the sun ;
the sun is sustained by Dhruva ; and Dhruva is supported by the celes-
tial porpoise-shaped sphere, which is one with Nar4yafia. Ndrayafia, the
primeval existent, and eternally enduring, seated in the heart of the
stellar sphere, is the supporter of all beings.

CHAP. X.

Names of the twelve iidityas. Names of the Rishis, Gandharbhas, Apsarasas, Yakshas,

Uragas, and Rikshasas, who attend the diariot of the sun m each month of the

year. Their respective functions.

ParAi^ARA. — Between the extreme northern and southern points the

sun has to traverse in a year one hundred and eighty degrees, ascending

and descending ^ His car is presided over by divine Adityas, Rishis,

heavenly singers and nymphs, Yakshas, serpents, and Rdkshasas (one of

each being placed in it in every month). The Aditya Dh4tri, the sage

Pulastya, the Gandharba Tumburu, the nymph Kratus'thalA the Yaksha

Rathakrit, the serpent V4suki, and the RAkshas Heti, always reside in

the sun’s car, in the month of Madhu or Chaitra, as its seven guardians.

In VailAkh or Madhava the seven are Aryamat, Pulaha, NAreda, Punji-

kAsthali, Rathaujas, Kachanira, and Praheti. In Suchi or Jyeshtha

they are Mitra, Atri, HAhA, MenA, Rathaswana, Takshaka, and Pau-

rusheya. In the month Sukra or AshAdha they are Varuha, Vasish'tha,

Huhu, SahajanyA, Rathachitra, NAga, and Budha. In the month Nabhas

/

(or SrAvaha) they are Indra, Angiras, ViswAvasu, PramlochA, Srotas,
and Elapatra (the name of both serpent and RAkshas). In the month
BhAdrapada they are Vivaswat, Bhrigu, Ugrasena, Anumlocha, ApArana,
SankhapAla, and VyAghra. In the month of Aswin they are PAshan,
Gautama, Suruchi, GhritAchi, Sushena, Dhananjaya, and YAta. In the
month of KArtik they are Paijanya, BharadwAja, (another) ViswAvasu,
ViswAchi, Senajit, AirAvata, and ChApa. In AgrahAyana or MArgaiSirsha
they are Ansu, KaSyapa, Chitrasena, Urvasi, TArkshya, MaliApadma,
and Vidyut. In the month of Pausha, Bhaga, Kratu, UrnAyu, Purva-

^ It might be doubted whether the text hers corresponding with the days of the
meant i8o in each hemisphere or in both, solar year; as in the Bhavishya P. : snft
but the sense is sufficiently clear in the % inn: WTVnflswPiTi ^

Vayu, &c., and the number of Man&alas IRIH fljroiiwni l ‘ The horses of the sun
travelled in the year is 360 ; the Maridalas, travel twice 180 degrees in a year, internal
‘circles^ or ‘degrees,* being in fact the and external (to the equator), in the order
sun’s diurnal revolutions, and their num- of the days.’

3 o

234

OFFICES OF THE SUN’s ATTENDANTS.

chitti, Arishtanemi, Karkotaka, and Sphuija are the seven who abide in
the orb of the sun, the glorious spirits who scatter light throughout the
universe. In the month of M&gha the seven who are in the sun are
Twash'tri, Jamadagni, Dhritarash'tra, Tilottamh, Ritajit, Kambala, and
Brahm&peta. Those who abide in the sun in the month Ph^lguna are
Vishhu, Visvamitra, Shryaverchchas, Rambha, Satyajit, Aswatara, and
Yajndpeta.

In this manner, Maitreya, a troop of seven celestial beings, supported
by the energy of Vishhu, occupies during the several months the orb of
the sun. The sage celebrates his praise, and the Grandharba sings, and
the nymph dances before him : the R&kshas attends upon his steps, the
serpent harnesses his steeds, and the Yaksha trims the reins : the nume-
rous pigmy sages, the Bdlakhilyas, ever surround his chariot. The whole
troop of seven, attached to the sun’s car, are the agents in the distribu-
tion of cold, heat, and rain, at their respective seasons 2.

2 A similar enumeration of the attend- viduals arc the same. The Kurma and
ants upon the sun’s car occurs in the Bhavishya refer the twelve Adityas to dif-
Vayu, &c. For Yakshas, the generic term ferent months : —
there employed is Grdmahis, but the indi-

Vishnu.

Kiuma.

Bhavishya.

Dhatri

Chaitra

Vaisakha

Kdrtika

Aryamat

Vaisakha

Chaitra

Vaisakha

Mitra

Jyesh^ha

Margasirsha

Margasirsha

Vanina

Ashaclha

Magha

Bhadra

Indra

S'ravaria

Jyesh{ha

S'ravana

Aswina

Vivaswat

Bhadra

Jyesh£ha

Pushan

Aswina

Phalguna

Aswina

Pausha

Paijanya

Kartika

S^ravana

Ansu

Margasirsha

Ashdclha

Ashadha

Bhaga

Pausha

Bhadra

Magha

Tw'ash^ri

Magha

Kartika

Phalguna

Vishnu

Ph&lguna

Pausha

Chaitra.

CHAP. XL

The Bun distinct from, and supreme over, the attendants on his car : identical v-ith the
three Vedas and with Vishnu : his functions.

Maitreya . — You have related to me, holy preceptor, the seven
classes of beings who are ever present in the solar orb, and are the causes
of heat and cold : you have also described to me their individual func-
tions, sustained by the energy of Vishhu : but you have not told me the
duty of the sun himself ; for if, as you say, the seven beings in his sphere
are the causes of heat, cold, and rain, how can it be also true, as you
have before mentioned, that rain proceeds from the sun ? or how can it
be asserted that the sun rises, reaches the meridian, or sets, if these
situations be the act of the collective seven.

Para^ara — I will explain to you, Maitreya, the subject of your inquiry.
The sun, though identified with the seven beings in his orb, is distinct
from them as their chief. The entire and mighty energy of Vishnu,
which is called the three Vedas, or Rich, Yajush, and S4man, is that which
enlightens the world, and destroys its iniquity. It is that also which,
during the continuance of things, is present as Vishfiu, actively engaged
in the preservation of the universe, and abiding as the three Vedas within
the sun. The solar luminary, that appears in every month, is nothing
else than that very supreme energy of Vishfiu which is composed of the
three Vedas, influencing the motions of the planet ; for the Richas (the
hymns of the Rig-veda) shine in the morning, the prayers of the Yajush
at noon, and the Vrihadrathantara and other portions of the S4man in
the afternoon. This triple impersonation of Vishnu, distinguished by the
titles of the three Vedas, is the energy of Vishiiu, which influences the
positions of the sun *.

1 This mysticism originates in part ledge (the Vedas) shines and i

apparently from a misapprehension of ‘the hymns of the Rich shine;' and in
metaphorical texts of the Vedas, such as part from the symbolization of the light
finn Tntflr l ‘that triple know* of religious truth by the light of the

236

THE TRIPLE ENERGY OF VISHNU, IN THE SUN.

But this triple energy of Yishhu is not limited to the sun alone, for
Brahmd, Purusha (Vishnu), and Rudra are also made up of the same
triform essence. In creation it is Brahmd, consisting of the Rig-veda ;
in preservation it is Vishhu, composed of the Yajur-veda ; and in de-
struction Rudra, formed of the Sdma-veda, the utterance of which is
consequently inauspicious*.

Thus the energy of Vishhii, made up of the three Vedas, and derived
from the property of goodness, presides in the sun, along with the seven
beings belonging to it ; and through the presence of this power the
planet shines with intense radiance, dispersing with his beams the dark-
ness that spreads over the whole world: and hence the Munis praise
him, the quiristers and nymphs of heaven sing and dance before him,
and fierce spirits and holy sages attend upon his path. Vishnu, in the
form of his active energy, never either rises or sets, and is at once the
sevenfold sun and distinct from it. In the same manner as a man
approaching a mirror, placed upon a stand, beholds in it his own image,
so the energy (or reflection) of Vishnu is never disjoined (from the sun’s
car, which is the stand of the mirror), but remains month by month in
the sun (as in the mirror), which is there stationed.

The sovereign sun, oh Brahman, the cause of day and night, perpe-
tually revolves, affording delight to the gods, to the progenitors, and to
mankind. Cherished by the Sushumna ray of the sun-'’, the moon is fed
to the full in the fortnight of its growth ; and in the fortnight of its wane
the ambrosia of its substance is perpetually drunk by the immortals,
until the last day of the half month, when the two remaining digits are
drunk by the progenitors : hence these two orders of beings are nourished

Bun, as in the Gayatri. p. %%%. n. 13. To
these are to be added the sectarial notions
of the Vaishnavas.

^ The formula: of the Sama-veda are
not to be used along -with those of the
Rich and Yajush, at sacrifices in general.

® The "V^yu, Linga, and Matsya P.
specify several of the rays of the sun

from amongst the many thousands which
they say proceed from him. Of these,
seven are principal, termed Sushumna, Ha-
rikesa, Viswakarman, Viswak&ya, 8am-
padvasu, Arvavasu, and Swarkj, supplying
heat severally to the moon, the stars,
and to Mercury, Venus, Mars, Jupiter,^
and Saturn.

THE SUN THE SOURCE OF «VB8ISTENCE.

237

by the sun. The moisture of the earth, which the sun attracts by his
rays, he again parts with for the fertilization of the grain, and the nutri-
ment of all terrestrial creatures ; and consequently the sun is the source
of subsistence to every class of living things, to gods, progenitors, man-
kind, and the rest. The sun, Maitreya, satisfies the wants of the gods
for a fortnight (at a time) ; those of the progenitors once a month ; and
those of men and other animals daily.

CHAP. XII.

Description of the moon : his chariot, horses, and course : fed by the sun : drained
periodically of ambrosia by the progenitors and gods. The chariots and horses of
the planets: kept in their orbits by aerial chains attached to Dhruva. laical
members of the planetary porpoise. Vfisudeva abne real.

PaRAI^ARA.— The chariot of the moon has three wheels, and is drawn
by ten horses, of the whiteness of the Jasmine, five on the right half (of
the yoke), five on the left. It moves along the asterisms, divided into
ranges, as before described ; and, in like manner as the sun, is upheld by
Dhruva ; the cords that fasten it being tightened or relaxed in the same
way, as it proceeds on its course. The horses of the moon, sprung from
the bosom of the waters*, drag the car for a whole Kalpa, as do the
coursers of the sun. The radiant sun supplies the moon, when reduced
by the draughts of the gods to a single Kald, with a single ray ; and in
the same proportion as the ruler of the night was exhausted by the
celestials, it is replenished by the sun, the plunderer of the waters : for
the gods, Maitreya, drink the nectar and ambrosia accumulated in the
moon during half the month, and from this being their food they are
immortal. Thirty-six thousand three hundred and thirty-three divinities
drink the lunar ambrosia. When two digits remain, the moon enters
the orbit of the sun, and abides in the ray called Am&; whence the
period is termed Amdv^sya. In that orbit the moon is immersed for a
day and night in the water ; thence it enters the branches and shoots of
the trees ; and thence goes to the sun. Consequently any one who cuts
off a branch, or casts down a leaf, when the moon is in the trees (the day
of its rising invisible), is guilty of Brahmanicide. When the remaining
portion of the moon consists of but a fifteenth part, the progenitors
approach it in the afternoon, and drink the last portion, that sacred
Kald which is composed of ambrosia, and contained in the two digits of

1 So is the car, according to the Vayu : water ; mr i

wid I The orb of the moon, as that of the sun is concentrated heat ;

according to the Linga, is only congealed mr wrastSIW i

THE CARS OF THE PLANETS.

239

the form of the moon Having drank the nectar effused by the lunar
rays on the day of conjunction, the progenitors are satisfied, and remain
tranquil for the ensuing month. These progenitors (or Pitris) are of
three classes, termed Saumyas, Varhishadas, and Agnishw&ttas^ In
this manner the moon, with its cooling rays, nourishes the gods in the
light fortnight, the Pitris in the dark fortnight ; vegetables, with the cool
nectary aqueous atoms it sheds upon them ; and through their develope-
ment it sustains men, animals, and insects ; at the same time gratifying
them by its radiance.

The chariot of the son of Chandra, Budha or Mercury, is composed of
the elementary substances air and fire, and is drawn by eight bay horses
of the speed of the wind. The vast car of Sukra (Venus) is drawn by
earth-born horses^, is equipped with a protecting fender and a floor,
armed with arrows, and decorated by a banner. The splendid car of

® There is some indistinctness in this
account, from a confusion between the
division of the moon^s surface into sixteen
Kalis or phases, and its apportiontment,
as a receptacle of nectar, into fifteen Kalis
or digits, corresponding to the fifteen luna-
tions, on the fourteen of which, during the
wane, the gods drink the amrita, and on
the fifteenth of which the Pitris exhaust
the remaining portion. The correspond-
ence of the two distinctions appears to be
intended by the text, which terms the
remaining digit or Kali, composed of
Amrita, the form or superficies of the two
Kalis: HOT OT nf

fViifiil I This, the commentator observes,
is the fifteenth, not the sixteenth :

HHT ^ Rt ftnrc finrftir w i The

commentator on our text observes, also,
that the passage is sometimes read f^OTTf
HR \ L&va meaning ^ a moment,^ ^ a short
period.^ The Matsya and Viyu express
the parallel passage so as to avoid all per*
plexity, by specifying the two Kalis as

referring to time, and leaving the number
of nectareous Kalis undefined: ftTHSi

Hra HOT^ HT: 1 ^ They, the Pitris,

drink the remaining Kalis in two Kalis
of time.^ Col. Warren explains Kali, or,
as he writes it, Cali, in one of its accepta-
tions, ^the phases of the moon, of which
the Hindus count sixteen.^ Kila Sankalita,
359. So the Bhigavata terms the moon,
H ^5^ Hipnwi and the

Viyu, after noticing the exhaustion of the
fifteenth portion on the day of conjunc-
tion, states the recurrence of increase or
wane to take place in the sixteenth phase
at the beginning of each fortnight : Vkw
vt % I

® The Viyu and Matsya add a fourth
class, the Kavyas ; identifying them with
the cyclic years ; the Saumyas and Agni-
shwittas with the seasons ; and the Varhi-
shads with the months.

^ The Viyu makes the horses ten in
number, each of a different colour.

240

HEAVENLY BODIES ATTACHED TO DHRUVA.

Bhauma (Mars) is of gold, of an octagonal shape, drawn by eight horses,
of a ruby red, sprung from fire. Yrihaspati (Jupiter), in a gfljden car
drawn by eight pale -coloured horses, travels from sign to sign in the
period of a year : and the tardy-paced l^ani (Saturn) moves Wowly along
in a car drawn by piebald steeds. Eight black horses draw the dusky
chariot of Rdhu, and once harnessed are attached to it for ever. On the
Parvas (the nodes, or lunar and solar eclipses), R&hu directs his course
from the sun to the moon, and back again from the moon to the sun*.
The eight horses of the chariot of Ketu are of the dusky red colour of
Lac, or of the smoke of burning straw.

I have thus described to you, Maitreya, the chariots of the nine
planets, all which are fastened to Dhruva by aerial cords. The orbs of
all the planets, asterisms, and stars are attached to Dhruva, and travel
accordingly in their proper orbits, being kept in their places by their
respective bands of air. As many as are the stars, so many are the
chains of air that secure them to Dhruva ; and as they turn round, they
cause the pole-star also to revolve. In the same manner as the oil-man
himself, going round, causes the spindle to revolve, so the planets travel
round, suspended by cords of air, which are circling round a (whirling)
centre. The air, which is called Pravaha, is so termed because it bears
along the planets, which turn round, like a disc of fire, driven by the
aerial wheel® .

The celestial porpoise, in which Dhmva is fixed, has been mentioned,
but you shall hear its constituent parts in more detail, as it is of great
efficacy; for the view of it at night expiates whatever sin has been
committed during the day ; and those who behold it live as many years
as there are stars in it, in the sky, or even more. Utt&napdda is to be
considered as its upper jaw ; Sacrifice as its lower. Dharma is situated
on its brow; Ndrdyafia in its heart. The Aswins are its two fore feet;

* The Matsys, Linga, and Vayu add Dhruva are, according to the commentator,
the circumstance of Rihu’s taking up, on varieties of the Pravaha wind; but the
these occasions^ the circular shadow of the Kiirma and Linga enumerate seven piin*
earth: i cipal winds which perform this function,

6 The different bands of air attached to of which the Pravaha is one.

THE NATURE OF CREATED THINGS.

241

and Varulia and Aryamat its two hinder legs. Samvatsara is its sexual
organ; Mitra its organ of excretion. Agni, Mahendra, Kasyapa, and
Dhruva, in succession, are placed in its tail; which four stars in this
constellation never set ^

I have now described to you the disposition of the earth and of the
stars; of the insular zones, with their oceans and mountains, their
Varshas or regions, and their inhabitants : their nature has also been
explained, but it may be briefly recapitulated.

From the waters, which are the body of Vishhu, was produced the
lotus-shaped earth, with its seas and mountains. The stars are Vishhu ;
the worlds are Vishnu ; forests, mountains, regions, rivers, oceans are
Vishflu : he is all that is, all that is not. He, the lord, is identical with
knowledge, through which he is all forms, but is not a substance. You
must conceive therefore mountains, oceans, and all the diversities of
earth and the rest, are the illusions of the apprehension. When know-
ledge is pure, real, universal, independent of works, and exempt from
defect, then the varieties of substance, which are the fruit of the tree of
desire, cease to exist in matter. For what is substance ? Where is the
thing that is devoid of beginning, middle, and end, of one uniform

7 The four last are therefore stars in in the Vayu, with which the Linga and
the circle of perpetual apparition. One Matsya nearly agree. The Bhavishya is
of these is the pole-star ; and in Kasyapa nearly, also, the same. They all contain
we have a verbal affinity to Cassiopeia, many passages common to them and to
The S^isumara, or porpoise, is rather a our text. In the Agni, Padma, Kurma,
singular symbol for the celestial sphere ; Brahma, Garuda, and Vamana descriptions
but it is not more preposterous than many occur which enter into less detail than the
of the constellations of classical fiction. Vishnu, and often use its words, or pas-
The component parts of it are much more sages found in other Purdnas. Many
fully detailed in the Bhfigavata, whence intimations of a similar system occur in
it has been translated by Sir Wm. Jones, the Vedas, but whether the whole is to be
As. Res. II. 402. The Bhfigavata, how- found in those works is yet to be ascer-
ever, mystifies the description, and says tained. It must not be considered as a
it is nothing more than the Dharand, or correct representation of the philosophical
symbol, by which Vishnu, identified with astronomy of the Hindus, being mixed up
the starry firmament, is to be impressed with, and deformed by, mythological and
upon the mind in meditation. The account symbolical fiction,
of the planetary system is, as usual, fullest

3

242

NOTHING REAL BUT KNOWLEDGE.

nature ? How can reality be predicated of that which is subject to change,
and reassumes no more its original character ? Earth is fabricated into a
jar ; the jar is divided into two halves ; the halves are broken to pieces ;
the pieces become dust ; the dust becomes atoms. Say, is this reality ?
though it be so understood by man, whose self-knowledge is impeded by
his own acts. Hence, Brahman, except discriminative knowledge, there
is nothing any where, or at any time, that is real. Such knowledge is
but one, although it appear manifold, as diversified by the various conse-
quences of our own acts. Knowledge perfect, pure, free from pain, and
detaching the affections from all that causes affliction ; knowledge single
and eternal — is the supreme Vdsudeva, besides whom there is nothing.
The truth has been thus communicated to you by me ; that knowledge
which is truth ; from which all that differs is false. That information,
however, which is of a temporal and worldly nature has also been
imparted to you ; the sacrifice, the victim, the fire, the priests, the acid
juice, the gods, the desire for heaven, the path pursued by acts of
devotion and the rest, and the worlds that are their consequences, have
been displayed to you. In that universe which I have described, he for
ever migrates who is subject to the influence of works; but he who
knows Visudeva to be eternal, immutable, and of one unchanging,
universal form, may continue to perform them®, as thereby he enters
into the deity.

* Only, however, as far as they are intended to propitiate Vishnu, and not for any
other purpose.

CHAP. XIII.

Legend of Bharata. Bharata abdicates his throne, and becomes an ascetic : cherishes
a fawn, and becomes so much attached to it as to neglect his devotions : he dies :
his successive births ; works in the fields, and is pressed as a palankin-bearer for
the Riya of Sauvira : rebuked for his awkwardness : his reply : dialogue between
him and the king.

MaITREYA.— Reverend sir^ all that I asked of you has been
thoroughly explained ; namely, the situation of the earth, oceans, moun-
tains, rivers, and planetary bodies; the system of the three vrorlds, of
which VishAu is the stay. The great end of life has also been expounded
by you, and the preeminence of holy knowledge. It now remains that
you fulfil the promise you made some time since*, of relating to me the
story of king Bharata, and how it happened that a monarch like him,
residing constantly at the sacred place SAlagrdraa, and engaged in
devotion, with his mind ever applied to V4siideva, should have failed,
through the sanctity of the shrine, and the efficacy of his abstractions, to
obtain final emancipation; how it was that he was born again as a
Brahman; and what was done by the magnanimous Bharata in that
capacity : all this it is fit that you inform me.

Para^ara. — The illustrious monarch of the earth resided, Maitreya,
for a considerable period at ^Alagrfima, his thoughts being wholly dedi-
cated to god, and his conduct distinguished by kindness and every
virtue, until he had efiected, in the highest degree, the entire control
over his mind. The RAjA was ever repeating the names, Yajnesa,
Achyuta, Govinda, Madhava, Ananta, Kesava, Krishfia, Vishfiu, Hri-
shikei^ ; nothing else did he utter, even in his dreams ; nor upon any-
thing but those names, and their import, did he ever meditate. He
accepted fuel, flowers, and holy grass, for the worship of the deity, but

1 One copy addresses Parisara, Bhaga- The other two copies begin, Samyag^khyd-
van sarvabhutesa, ‘ Sacred sovereign, lord tam, ‘ All has been thoroughly explained.’
of all creatures;’ rather an umisual title ^ See page 164.
for a sage, even though an inspired one.

244

THE PIETY OF BHARATA.

performed no other religious rites, being engrossed by disinterested,
abstract devotion.

On one occasion he went to the Mah^nadi^, for the purpose of ablu*
tion : he bathed there, and performed the ceremonies usual after bathing.
Whilst thus occupied, there came to the same place a doe big with
young, who had come out of the forest to drink of the stream. Whilst
quenching her thirst, there w'as heard on a sudden the loud and fearful
roaring of a lion ; on which the doe, being excessively alarmed, jumped
out of the water upon the bank. In consequence of this great leap, her
fawn was suddenly brought forth, and fell into the river ; and the king,
seeing it carried away by the current, caught hold of the young animal,
and saved it from being drowned. The injury received by the deer, by
her violent exertion, proved fatal, and she lay down, and died; which
being observed by the royal ascetic, he took the fawn in his arms, and
returned with it to his hermitage : there he fed it and tended it every
day, and it throve and grew up under his care. It frolicked about the
cell, and grazed upon the grass in its vicinity ; and whenever it strayed
to a distance, and was alarmed at a wild beast, it ran back thither for
safety. Every morning it sallied forth from home, and every evening
returned to the thatched shelter of the leafy bower of Bharata.

Whilst the deer was thus the inmate of his hermitage, the mind of the
king was ever anxious about the animal, now wandering away, and now
returning to his side, and he was unable to think of anything else. He
had relinquished his kingdom, his children, all his friends, and now
indulged in selfish affection for a fawn. When absent for a longer time
than ordinary, he would fancy that it had been carried off by wolves,
devoured by a tiger, or slain by a lion. “ The earth,” he would exclaim,
“ is embrowned by the impressions of its hoofs. What has become of
the young deer, that was born for my delight ? How happy I should be

3 The Mah&iadi is properly a river in which the S'dlagram or Ammonite is most
Orissa, but the name is applicable to any abundantly found. It may be here noticed
great stream, and its connexion with S'41a- that S'41agr4ma is named amongst the
grfima Tirtha makes it probable that it is Tirthas in the Mahlbh^ata: see p. 163.
intended for the Gandaki or Gandaka, in n. 6.

HIS VABIOVS BIBTH8.

245

if he had returned from the thicket, and 1 felt his budding antlers
rubbing against my arm. These tufts of sacred grass, of which the
heads have been nibbled by his new teeth, look like pious lads chanting
the S&ma-veda^.” Thus the Muni meditated whenever the deer was
long absent from him ; and contemplated him with a countenance
animated with pleasure as he stood by his side. His abstraction was
interrupted, the spirit of the king being engrossed by the fawn, even
though he had abandoned family, wealth, and dominion. The firmness
of the prince’s mind became unsteady, and wandered with the wander-
ings of the young deer. In the course of time the king became subject
to its influence. He died, watched by the deer, with tears in its eyes,
like a son mourning for his father ; and he himself, as he expired, cast
. his eyes upon the animal, and thought of nothing else, being wholly
occupied with one idea.

In consequence of this predominant feeling at such a season, he was
born again, in the Jambumdrga forest-^', as a deer, with the faculty of
recollecting his former life; which recollection inspiring a distaste for
the world, he left his mother, aud again repaired to the holy place
Sdlagrdma. Subsisting there upon dry grass and leaves, he atoned for
the acts which had led to his being bom in such a condition ; and upon
his death he was next born as a Brahman, still retaining the memory of
his prior existence. He was born in a pious and eminent family of
ascetics, who were rigid observers of devotional rites. Possessed of all
true wisdom, and acquainted witli the essence of all sacred writings, he
beheld soul as contradistinguished from matter (Prakriti). Embued with
knowledge of self, he beheld the gods and all other beings as in reality
the same. It did not happen to him to undergo investiture with the
Brahmanical thread, nor to read the Vedas with a spiritual preceptor,
nor to perform ceremonies, nor to study the scriptures. Whenever
spoken to, he replied incoherently and in ungrammatical and unpolished

* The applicability of this simile is not * According to the Bhigavata, Jambu-
explained by the commentator: it refers marga is the Kalanjara mountain or Ka-
possibly to the cropped or shaven heads lanjar in Bundelkhand.
of the religious students.

3 »

246

EMPLOYED TO BEAR A PALANKIN.

speech. His person was unclean, and he was clad in dirty garments.
Saliva dribbled from his mouth, and he was treated with contempt by all
the people. Regard for the consideration of the world is fatal to the
success of devotion. The ascetic who is despised of men attains the end
of his abstractions. Let therefore a holy man pursue the path of the
righteous, without murmuring ; and though men contemn him, avoid
association with mankind. This, the counsel of Hirahyagarbha®, did
the Brahman call to mind, and hence assumed the appearance of a crazy
ideot in the eyes of the world. His food was raw pulse, potherbs, wild
fruit, and grains of corn. Whatever came in his way he ate, as part of a
necessary, but temporary infliction ^ Upon his father’s death he was set
to work in the fields by his brothers and his nephews, and fed by them
with vile food ; and as he was firm and stout of make, and a simpleton
in outward act, he was the slave of every one that chose to employ him,
receiving sustenance alone for his hire.

The head servant of the king of Sauvira, looking upon him as an
indolent, untaught Brahman, thought him a fit person to work without
pay (and took him into his master’s service to assist in carrying the
palankin.)

The king having ascended his litter, on one occasion, was proceeding
to the hermitage of Kapila, on the banks of the Ikshumati river*, to
consult the sage, to whom the virtues leading to liberation were known,
what was most desirable in a w'orld abounding with care and sorrow.
Amongst those who by order of his head servant had been compelled
gratuitously to carry the litter was the Brahman, who had been equally
pressed into this duty, and who, endowed with the only universal know-
ledge, and remembering his former existence, bore the burden as the
means of expiating the faults for which he was desirous to atone.
Fixing his eyes upon the pole, he went tardily along, whilst the other

6 Hiranyagarbha or Brahm4 is named for a season ; or, in other words, bodily
here instead of the Yoga doctrine, which existence ; the body being contemplated
is sometimes ascribed to him as its author, as a sore, fur which food is the unguent;

7 As a sanyama (wMiRRR:), a state drink, the lotion ; and dress, the bandage,
of suffering or mortification lasting only » A river in the north of India.

HIS CONVERSATION WITH THE PRINCE.

247

bearers moved with alacrity; and the king, feeling the litter carried
unevenly, called out, “ Ho bearers! what is this? Keep equal pace toge-
ther.” Still it proceeded unsteadily, and the R4jd again exclaimed,
“ What is this? how irregularly are you going!” When this had repeat-
edly occurred, the palankin-bearers at last replied to the king, “ It is this
man, who lags in his pace.” “ How is this ?” said the prince to the
Brahman, “are you weary? You have carried your burden but a little
way ; are you unable to bear fatigue ? and yet you look robust.” The
Brahman answered and said, “ It is not / who am robust, nor is it by me
that your palankin is carried. / am not wearied, prince, nor am 1
incapable of fatigue.” The king replied, “I clearly see that you are
stout, and that the palankin is borne by you; and the carriage of a
burden is wearisome to all persons.” “ First tell me,” said the Brahman,
“ what it is of me that you have clearly seen **, and then you may distin-
guish my properties as strong or weak. The assertion that you behold
the palankin borne by me, or placed on me, is untnie. Listen, prince,
to what I have to remark. The place of both the feet is the ground ; the
legs are supported by the feet ; the thighs rest upon the legs ; and the
belly reposes on the thighs; the chest is supported by the belly; and
the arms and shoulders are propped up by the chest: the palankin is
borne upon the shoulders, and how can it be considered as my burden ?
This body which is seated in the palankin is defined as Thou ; thence
what is elsewhere called This, is here distinguished as 1 and Thou. 1
and thou and others are constructed of the elements ; and the elements,
following the stream of qualities, assume a bodily shape ; but qualities,
such as goodness and the rest, are dependant upon acts ; and acts, accu-
mulated in ignorance, influence the condition of all beings The pure,
imperishable soul, tranquil, void of qualities, preeminent over nature
(Prakriti), is one, without increase or diminution, in all bodies. But if it
be equally exempt from increase or diminution, then with what propriety

9 That is. What have you discerned of quence of his acts ; but the same living

me, my body, life, or soul? principle animates him which is common

10 The condition— that is, the personal to all living things,
individuality- — of any one is the conse-

248

THE PBINCE’s address TO BHARATA.

can you say to me, ‘ I see that thou art robust?’ If the palankin rests on
the shoulders, and they on the body ; the body on the feet, and the feet
on the earth; then is the burden borne as much by you as by me^‘.
When the nature of men is different, either in its essence or its cause,
then may it be said that fatigue is to be undergone by me. That which
is the substance of the palankin is the substance of you and me and all
others, being an aggregate of elements, aggregated by individuality.”

Having thus spoken, the Brahman was silent, and went on bearing
the palankin ; but the king leaped out of it, and hastened to prostrate
himself at his feet; saying, “Have compassion on me, Brahman, and
cast aside the palankin ; and tell me who thou art, thus disguised under
the appearance of a fool.” The Brahman answered and said, “ Hear me,
R4j<i. Who I am it is not possible to say : arrival at any place is for the
sake of fruition ; and enjoyment of pleasure, or endurance of pain, is the
cause of the production of the body. A living being assumes a corporeal
form to reap the results of virtue or vice. The universal cause of all
living creatures is virtue or vice : why therefore inquire the cause (of my
being the person I appear).” The king said, “ Undoubtedly virtue and
vice are the causes of all existent effects, and migration into several
bodies is for the purpose of receiving their consequences; but with
respect to what you have asserted, that it is not possible for you to tell
me who you are, that is a matter which I am desirous to hear explained.
How can it be impossible. Brahman, for any one to declare himself to be
that which he is ? There can be no detriment to one’s-self from applying
to it the word /.” The Brahman said, “ It is true that there is no wrong
done to that which is one’s-self by the application to it of the word J;
but the term is characteristic of error, of conceiving that to be the self
(or soul) which is not self or soul. The tongue articulates the word /,
aided by the lips, the teeth, and the palate ; and these are the origin of
the expression, as they are the causes of the production of speech. If by
these instruments speech is able to utter the word I, it is nevertheless

“ The body is not the individual ; body, or eventually the earth, which bears
therefore it is not the individual, but the the burden.

FORMS ALONE DIFFERENT. 249

improper to assert that speech itself is The body of a man, charac>
terized by hands, feet, and the like, is made up of various parts ; to
which of these can I properly apply the denomination I? If another
being is different specifically from me, most excellent monarch, then it
may be said that this is I ; that is the other : but when one only soul is
dispersed in all bodies, it is then idle to say. Who are you ? who am 1 ?
Thou art a king ; this is a palankin ; these are the bearers ; these the
running footmen ; this is thy retinue : yet it is untrue that all these are
said to be thine. The palankin on which thou sittest is made of timber
derived from a tree. What then ? is it denominated either timber or a
tree ? People do not say that the king is perched upon a tree, nor that
he is seated upon a piece of wood, when you have mounted your
palankin. The vehicle is an assemblage of pieces of timber, artificially
joined together : judge, prince, for yourself in what the palankin differs
really from the wood. Again ; contemplate the sticks of the umbrella, in
their separate state. Where then is the umbrella ? Apply this reasoning
to thee and to me**. A man, a woman, a cow, a goat, a horse, an
elephant, a bird, a tree, are names assigned to various bodies, which are
the consequences of acts. Man** is neither a god, nor a man, nor a
bnite, nor a tree ; these are mere varieties of shape, the effects of acts.
The thing which in the world is called a king, the servant of a king, or
by any other appellation, is not a reality; it is the creature of our
imaginations: for what is there in the world, that is subject to vicis-
situde, that does not in the course of time go by different names. Thou
art called the monarch of the world ; the son of thy father ; the enemy

That is, speech, or any or all of the constitute the man, than each individual
faculties or senses, is not soul. stick constitutes the umbrella. Whether

The aggregate limbs and senses no separate or conjoined, therefore, the parts
more constitute the individual, than the of the body are mere matter ; and as
accidental combination of certain pieces of matter does not make up man, they do
wood makes the fabric anything else than not constitute an individual,
wood : in like manner as the machine is ** The term in this and the preceding
still timber, so the body is still mere clause is Pumdn; here used generically,
elementary matter. Again ; the senses there specifically,
and limbs, considered separately, no more

250

ALL ESSENTIALLY IDENTICAL.

of thy foes ; the husband of thy wife ; the father of thy children. What
shall I denominate thee? How art thou situated? Art thou the head or
the belly? or are they thine? Art thou the feet? or do they belong to
thee? Thou art, oh king, distinct in thy nature from all thy members)
Now then, rightly understanding the question, think who I am; and
how it is possible for me, after the truth is ascertained (of the identity of
all), to recognise any distinction, or to speak of my own individuality by
the expression /.”

CHAP. XIV.

Dialogue continued. Bharata expounds the nature of existence, the end of life, and
the identification of individual with universal spirit.

ParA^ARA. — Having heard these remarks, full of profound truth,
the king was highly pleased with the Brahman, and respectfully thus
addressed him : “ What you have said is no doubt the truth ; but in
listening to it my mind is much disturbed. You have shewn that to be
discriminative wisdom which exists in all creatures, and which is the
great principle that is distinct from plastic nature ; but the assertions — ‘ I
do not bear the palankin — the palankin does not rest upon me — the
body, by which the vehicle is conveyed, is different from me— the con-
ditions of elementary beings are influenced by acts, through the influence
of the qualities, and the qualities are the principles of action — ^what sort
of positions are these. Upon these doctrines entering into my ears, my
mind, which is anxious to investigate the truth, is lost in perplexity. It
was my purpose, illustrious sage, to have gone to Kapila Rishi, to inquire
of him what in this life was the most desirable object : but now that I
have heard from you such words, my mind turns to you, to become
acquainted with the great end of life. The Rishi Kapila is a portion of
the mighty and universal Vishnu, who has come down upon earth to
dissipate delusion ; and surely it is he who, in kindness to me, has thus
manifested himself to me in all that you have said. To me, thus
suppliant, then, explain what is the best of all things ; for thou art an
ocean overflowing with the waters of divine wisdom,” The Brahman
replied to the king, “ You, again, ask me what is the best of all things,
not what is the great end of life ^ ; but there are many things which are

* You ask what is S^reyas (^^), not wealth, posterity, power, &c.,' the latter
what is Param4rtha ; the first is the one great object or end of life, true

means literally ‘ best,’ ‘ most excellent,’ wisdom or truth, knowledge of the real
and is here used to denote temporary and and universal nature of soul,
special objects, or sources of happiness, as

252

THE GREAT END OF LIFE,

considered best, as well as those which are the great ends (or truths) of
life. To him who, by the worship of the gods, seeks for wealth, prosperity,
children, or dominion, each of these is respectively best. Best is the rite
or sacrifice, that is rewarded with heavenly pleasures. Best is that
which yields the best recompense, although it be not solicited. Self-
contemplation, ever practised by devout ascetics, is to them the best.
But best of all is the identification of soul with the supreme spirit.
Hundreds and thousands of conditions may be called the best ; but these
are not the great and true ends of life. Hear what those are. Wealth
cannot be the true end of life, for it may be relinquished through virtue,
and its characteristic property is expenditure for the gratification of
desire. If a son were final truth, that would be equally applicable to a
different source ; for the son that is to one the great end of life, becomes
the father of another. Final or supreme truth, therefore, would not exist
in this M'orld, as in all these cases those objects which are so denominated
are the effects of causes, and consequently are not finite. If the acquisi-
tion of sovereignty were designated by the character of being the great
end of all, then finite ends M ould sometimes be, and sometimes cease to
be. If you suppose that the objects to be effected by sacrificial rites,
performed according to the rules of the Rik, Yajur, and S4ma Vedas, be
the great end of life, attend to what I have to say. Any effect M'hich is
produced through the causality of earth partakes of the character of its
origin, and consists itself of clay; so any act performed by perishable
agents, such as fuel, clarified butter, and Kusa grass, must itself be of
but temporary efficacy. The great end of life (or truth) is considered by
the wise to be eternal ; but it would be transient, if it were accomplished
through transitory things. If you imagine that this great truth is the
performance of religious acts, from which no recompense is sought, it is
not so ; for such acts are the means of obtaining liberation, and truth is
(the end), not the means. Meditation on self, again, is said to be for the ^
sake of supreme truth ; but the object of this is to establish distinctions
(between soul and body), and the great truth of all is without distinc-
tions. Union of self with supreme spirit is said to be the great end of
all; but this is false; for one substance cannot become substantially

KNOWLEDGE OF SOUL.

253

another*. Objects, then, which are considered most desirable are infinite.
What the great end of all is, you shall, monarch, briefly learn from me.
It is soul : one (in all bodies), pervading, uniform, perfect, preeminent
over nature (Prakriti), exempt from birth, growth, and decay, omni-
present, undecaying, made up of true knowledge, independent, and
unconnected with unrealities, with name, species, and the rest, in time
present, past, or to come. The knowledge that this spirit, which is
essentially one, is in one’s own and in all other bodies, is the great end,
or true wisdom, of one who knows the unity and the true principles of
things. As one difi'usive air, passing through the perforations of a flute,
is distinguished as the notes of the scale (Sherga and the rest), so the
nature of the great spirit is single, though its forms be manifold, arising
from the consequences of acts. When the difference of the investing
form, as that of god or the rest, is destroyed, then there is no distinction.”

But this is to be understood as ap-
plying to the doctrines which distinguish
between the vital spirit (Jivatma) and the
supreme spirit (Paramatma), the doctrine
of the Yoga, It is here argued, that it is
absurd to talk of effecting a union between
the soul of man and supreme soul ; for if

they are distinct essentially, they cannot
combine ; if they are already one and the
same, it is nonsense to talk of accomplish-
ing their union. The great end of life or
truth is not to effect the union of two
things, or two parts of one thing, but to
know that all is unity.

CHAP. XV.

Bharata relates the story of Ribhu and Nid^ha. The latter, the pupil of the former,
becomes a prince, and is visited by his preceptor, who explains to him the principles
of unity, and departs.

P ARASARA continued. — Having terminated these remarks, the Brah-
man repeated to the silent and meditating prince a tale illustrative of
the doctrines of unity. “ Listen, prince,” he proceeded, “ to what was
formerly uttered by Ribhu, imparting holy knowledge to the Brahman
Nid^gha. Ribhu ^as a son of the supreme Brahm^, who, from his
innate disposition, was of a holy character, and acquainted with true
wisdom. Niddgha, the son of Pulastya, was his disciple ; and to him
Ribhu communicated willingly perfect knowledge, not doubting of his
being fully confirmed in the doctrines of unity, when he had been thus
instructed.

“ The residence of Pulastya was at Viranagara, a large handsome city
on the banks of the Devika river. In a beautiful grove adjoining to the
stream the pupil of Ribhu, Nid^ha, conversant with devotional prac-
tices, abode. When a thousand divine years had elapsed, Ribhu went to
the city of Pulastya, to visit his disciple. Standing at the doorway, at
the end of a sacrifice to the Viswadevas, he w^as seen by his scholar, who
hastened to present him the usual offering, or Arghya, and conducted
him into the house ; and when his hands and feet were washed, and he
was seated, Niddgha invited him respectfully to eat (when the following
dialogue ensued) : —

Ribhu. ‘Tell me, illustrious Brahman, what food there is in your
house ; for I am not fond of indifferent viands.’

**Niddgha. ‘There are cakes of meal, rice, barley, and pulse in the
house ; partake, venerable sir, of whichever best pleases you.’

** Ribhu. ‘None of these do I like; give me rice boiled with sugar,
wheaten cakes, and milk with curds and molasses.’

'^Niddgha. ‘ Ho dame, be quick, and prepare whatever is most delicate
and sweet in the house, to feed our guest.’

THE BODY, HOW SUSTAINED.

255

Having thus spoken, the wife of Niddgha, in obedience to her hus-
band’s commands, prepared sweet and savoury food, and set it before the
Brahman ; and Nid&gha, having stood before him until he had eaten of
the meal which he had desired, thus reverentially addressed him : —

“ Niddgha. ‘ Have you eaten sufficiently, and with pleasure, great
Brahman? and has your mind received contentment from your food?
Where is your present residence? whither do you purpose going? and
whence, holy sir, have you now come?’

“ Ribhu. ‘ A hungry man, Brahman, must needs be satisfied when he
has finished his meal. Why should you inquire if my hunger has been
appeased ? When the earthy element is parched by fire, then hunger is
engendered ; and thirst is produced when the moisture of the body has
been absorbed (by internal or digestive heat). Hunger and thirst are
the functions of the body, and satisfaction must always be afforded me
by that by which they are removed; for when hunger is no longer
sensible, pleasure and contentment of mind are faculties of the intellect :
ask their condition of the mind then, for man is not affected by them.
For your three other questions. Where I dwell? Whither I go? and
Whence I come? hear this reply. Man (the soul of man) goes every
where, and penetrates every w'here, like the ether ; and is it rational to
inquire where it is? or whence or whither thou goest? I neither am
going nor coming, nor is my dwelling in any one place; nor art thou,
thou ; nor are others, others ; nor am I, I. If you wonder what reply 1
should make to your inquiry why 1 made any distinction between
sweetened and unsweetened food, you shall hear my explanation. What
is there that is really sweet or not sweet to one eating a meal ? That
which is sweet, is no longer so when it occasions the sense of repletion ;
and that which is not sweet, becomes sweet when a man (being very
hungry) fancies that it is so. What food is there that first, middle, and
last is equally grateful. As a house built of clay is strengthened by
fresh plaster, so is this earthly body supported by earthly particles ; and
barley, wheat, pulse, butter, oil, milk, curds, treacle, fruits, and the
like, are composed of atoms of earth. This therefore is to be understood
by you, that the mind which properly judges of what is or is not sweet

256

RIBHU DEPARTS.

is impressed with the notion of identity, and that this effect of identity
tends to liberation.'

“ Having heard these words, conveying the substance of ultimate
truth, Nid4gha fell at the feet of his visitor, and said, ‘ Shew favour unto
me, illustrious Brahman, and tell me who it is that for my good has come
hither, and by whose words the infatuation of my mind is dissipated.’
To this, Ribhii answered, ‘ I am Ribhu, your preceptor, come hither to
communicate to you true wisdom ; and having declared to you what that
is, I shall depart. Know this whole universe to be the one undivided
nature of the supreme spirit, entitled Vdsudeva.’ Thus having spoken,
and receiving the prostrate homage of Nid^gha, rendered with fervent
faith, Ribhu went his way.”

CHAP. XVI.

Ribhu returns to his disciple, and perfects him in divine knowledge. The
recommended to the IUj& by Bharata, who thereupon obtams final liberation.
Consequences of hearing this legend.

“After the expiration of another thousand years, Ribhu again repaired
to the city where Niddgha dwelt, to instruct him farther in true wisdom.
When he arrived near the town, he beheld a prince entering into it, with
a splendid retinue; and his pupil Nid^ha standing afar off, avoiding
the crowd; his throat shrivelled with starvation, and bearing from the
thicket fuel and holy grass. Ribhu approached him, and saluting him
reverentially (as if he was a stranger) demanded why he was standing in
such a retired spot. Niddgha replied, ‘ There is a great crowd of people
attending the entrance of the king into the town, and I am staying here
to avoid it.’ ‘Tell me, excellent Brahman,’ said Ribhu, ‘for I believe
that thou art wise, which is here the king, and which is any other man.’
‘The king,’ answered Niddgha, ‘is he who is seated on the fierce and
stately elephant, vast as a mountain peak ; the others are his attendants.’
‘ You have shewn me,’ observed Ribhu, ‘ at one moment the elephant
and the king, without noticing any peculiar characteristic by which they
may be distinguished. Tell me, venerable sir, is there any difference
between them ? for I am desirous to know which is here the elephant,
which is the king.’ ‘ The elephant,’ answered Nidagha, ‘ is underneath ;
the king is above him. Who is not aware. Brahman, of the relation
between that which bears and that which is borne?’ To this Ribhu
rejoined, ‘ Still explain to me, according to what I know of it, this
matter : what is it that is meant by the word underneath, and what is it
that is termed above?' As soon as he had uttered this, Niddgha jumped
upon Ribhu, and said, ‘Here is my answer to the question you have
asked : I am above, like the R4ja ; you are underneath, like the
elephant. This example, Brahman, is intended for your information.’
‘ Very well,’ said Ribhu, ‘you, it seems, are as it were the Rdj6, and I
am like the elephant ; but come now do you tell me which of us two is
you; which is /.’

3 u

258

LIBEBATION OF BHARATA.

** When Nidiigha heard these words, be inunediately fell at the feet cf
the stranger, and said, ‘ Of a surety thou art my saintly preceptor Ribhn ;
the mind of no other person is so fully imbued with the doctrines of
unity as that of my teacher, and hence I know that thou art he.’ To this
Bibhu replied, ‘ I am your preceptor, by name Ribhu, who, pleased with
the dutiful attention he has received, has come to Nid4gha to give him
instruction : for this purpose have I briefly intimated to you divine truth,
the essence ;of which is the non-duality of all.’ Having thus spoken to
Nidigha, the Brahman Ribhu went away, leaving his disciple profoundly
impressed, by his instructions, with belief in unity. He beheld all beings
thenceforth as the same with himself, and, perfect in holy knowledge,
obtained final liberation.

“In like manner do thou, oh king, who knowest what duty is,
regarding equally friend or foe, consider yourself as one with all that
exists in the world. Even as the same sky is apparently diversified as
white or blue, so Soul, which is in truth but one, appears to erroneous
vision distinct in different persons. That One, which here is all things, is
Achyuta (Vishfiu) ; than whom there is none other. He is I ; he is thou ;
he is all : this universe is bis form. Abandon the error of distinction.”

Para4ara resumed. — ^The king, being thus instructed, opened his
eyes to truth, and abandoned the notion of distinct existence : whilst
the Brahman, who, through the recollection of his former lives, had
acquired perfect knowledge, obtained now exemption from future birth.
Whoever narrates or listens to the lessons inculcated in the dialogue
between Bharata and the king, has his mind enlightened, mistakes not
the nature of individuality, and in the course of his migrations becomes
fitted for ultimate emancipation ^

’ This legend is a good specimen of a the Bh^gavata, it is narrated there in a
sectarial grail upon a Fauraiiik stem. It much more concise manner, and in a
is in a great measure peculiar to the strain that looks like an abridgment of
Vishnu P., as although it occurs also in our text.

VISHl^U PURAI^A.

BOOK III.

CHAP. 1.

Account of the several Manus and Manwantaras. Swirochisha the second Manu : the
divinities, the Indra, the seven Rishis of his period, and his sons. Similar details
of Auttami, Tamasa, Raivata, Ch^kshusha, and Yaivaswata. The forms of Vishnu,
as the preserver, in each Manwantara. The meaning of Vishnu.

JN^AITREYA. — ^The disposition of the earth and of the ocean, and the
system of the sun and the planets, the creation of the gods and the rest,
the origin of the Rishis, the generation of the four castes, the production
of brute creatures, and the narratives of Dhruva and Prahlada, have
been fully related by thee, my venerable preceptor. I am now desirous
to hear from you the series of all the Manwantaras, as well as an account
of those who preside over the respective periods, with Sakra, the king of
the gods, at their head.

ParAsara. — I will repeat to you, Maitreya, in their order, the different
Manwantaras ; those which are past, and those which are to come.

The first Manu was Swdyambhuva, then came Swdrochisha, then
Auttami, then Tdmasa, then Raivata, then Chdkshusha: these six Manus
have passed away. The Manu who presides over the seventh Manwan-
tara, which is the present period, is Yaivaswata, the son of the sun.

The period of Swayambhuva Manu, in the beginning of the Kalpa,
has already been described by me, together with the gods, Rishis, and
other personages, who then flourished*. I will now, therefore, enumerate

» The gods were said to be the YAmas vrata and UtUinapAda (p. 53). The Vfiyu
(p. 54) ; the Rishis were Marichi, Angiras, adds to the Yamas, the Ajitas, who share
&c. (p.49. n. 2); and the sons were ^ya- with the former, it observes, sacrificial

260

DEITIES AND SAGES OF THE SECOND

the presiding gods, Rishis, and sons of the Manu, in the Manwantara of
Swdrochisha The deities of this period (or the second Manwantara)
were the classes called P4rdvatas and Tushitas -'^; and the king of the
gods was the mighty Vipaikhit. The seven Rishis^ were Uija, Stambha,

offerings. The Matsya, Padma, Brfihma P.
and Hori Vansa substitute for the sons,
the grandsons of Swayambhuva, Agnidhra
and the rest (p. 162).

2 This Manu, according to the legend
of his birth in the Markandeya P., was
the son of Swarochish, so named from the
splendour of his appearance when born, and
who was the son of the nymph Varuthini
by the Gandharba Kali. The text, in an-
other place, makes him a son of Priyavrata.

^ The Vijui gives the names of the
individuals of these two classes, consisting
each of twelve. It furnishes also the
nomenclature of all the classes of divini-
ties, and of the sons of the Manus in
each Manwantara. According to the same
authority, the Tushitas were the sons of
Kratu : the Bhagavata calls them the sons
of Tushita by Vedasiras, The divinities
of each period are, according to the Vayu,
those to whom offerings of the Soma juice
and the like are presented collectively.

^ The Vdyu describes the Rishis of each
Manwantara as the sons, or in some cases
the descendants in a direct line, of the
seven sages, Atri, Angiras, Bhrigu, Kas-
yapa, Pulaha, Pulastya, and Vas'ish^ha;
with some inconsistency, for Kasyapa, at
least, did not appear himself until the
seventh^ Manwantara. In the present
series Uija is the son of Vasish^ha, Stam-
bha springs from Kas'yapa, Prana from
Bhrigu, Dattoli is the son of Pulastya,
Rishabha descends from Angiras, Nischara
from Atri, and Arvarivat is the son of

Pulaha. The Brdhma P. and Hari Vansa
have a rather different list, or Aurva,
Stambha, Kasyapa, Prana, Vrihaspati,
Chyavana, and Dattoli ; but the origin of
part of this difference is nothing more
than an imperfect quotation from the Vdyu
Purana ; the two first, Aurva and Stam-
bha, being specified as the son of Vasish-
£ha and the descendant of Kasyapa, and
then the parentage of the rest being omit-
ted : to complete the seven, therefore,
Kasyapa becomes one of them. Some
other errors of this nature occur in these
two works, and from the same cause, a
blundering citation of the Vfiyu, which is
named as their authority
iftw A curious peculiarity also

occurs in these mistakes. They are con-
fined to the first eight Manwantaras. The
Brahma P. omits all details of the last six,
and the Hari Vansa inserts them fully and
correctly, agreeably to the authority of the
Vayu. It looks, therefore, as if the com-
piler of the Hari Vansa had followed the
Brahma, as far as it went, right or wrong;
but had had recourse to the original Vdyu
P. when the Brahma failed him. Dattoli is
sometimes written Dattoni and Dattotri;
and the latter appears to have been the
case with the copy of the Hari Vansa
employed by M. Langlois, who makes one
of the Risliis of this Manwantara, ^^le
penitent Atri.^^ He is not without coun-
tenance in some such reading, for the
Padma P. changes the name to Datti-
treya, no doubt suggested by Datta-atri.

AND THIRD MANWANTARAS.

261

Praiia, Dattoli, Rishabha, Ni^chara, and Arvarivat ; and Chaitra, Kim-
purusha, and others, were the Mann’s sons^

In the third period, or Manwantara of Auttami^, Sus4nti was the
Indra, the king of the gods; the orders of whom were the Sudhamas,
Satyas, Sivas, PraderSanas, and Vasavertis^; each of the five orders
consisting of twelve divinities. The seven sons of Vasish'tha were the
seven Rishis®; and Aja, Parasii, Divya, and others, were the sons of
the Manu

Dattatreya, however, is the son of Atri;
whilst the Vdyu calls the person of the
text the son of Pulastya. There can be
no doubt therefore of the correct reading,
for the son of Pulastya is Dattoli. (p. 83.)

The Vayu agrees with the text in
these names, adding seven others. The
Bhdgavata has a different series. The
Padina has four other names, Nabha, Na-
bhasya, Prasriti, Bhavana. The Brahma
has ten names, including two of these, and
several of the names of the Rishis of the
tenth Manwantara. The Matsya has the
four names of the Padma for the sons of
the Manu, and gives seven others, Ha-
vindhra, Sukrita, Murtti, Apas, Jyotir,
Aya, Smrita (the names of the Brahma),
as the seven Prajapatis of this period, and
sons of Vasish£ha. The sons of Vasish^ha,
however, belong to the third Manwantara,
and bear different appellations. There is,
no doubt, some blundering here in all the
books except the Vdyu, and those which
agree with it.

^ The name occurs Auttami, Auttama,
and Uttama. The Bh^avata and Vayu
agree with our text (p. 2^63) in making
him a descendant from Priyavrata. The
Mdrkan&eya calls him the son of Uttama,
the son of Uttdnapdda: and this appears
to be the correct genealogy, both from our
text and the Bhfigavata.

7 The Brahma and Hari Vansa have,
in place of these, the Bhanus ; but the
Vayu and Mdrkan&eya concur with the
text.

8 All the authorities agree in this ; but
the Brahma and Hari Vansa appear to
furnish a different series also ; or even a
third, according to the French translation :
^ Dans le troisiemc Manwantara parurent
comme Saptarchis les fils de Vasichtha,
de son nom appeles V^ichthas, les fils
de Hiranyagarbha et les illustres enfans
d^Ourdja.^ The text is,

FTfifTFT firkin:

ihro: &c. The meaning of which is,
^ There were (in the first Manwantara)
seven celebrated sons of Vasishfha, who
(in the third Manwantara) were sons of
Brahma (i. e. Rishis), the illustrious poste-
rity of Uijja. We have already seen that
Urjja was the wife of Vasish£ha, by whom
she had seven sons, Rajas,^ &c. (see p. 83),
in the Swfiyambhuva Manwantara; and
these were bom again as the Rishis of the
third period. The names of these per-
sons, according to the Matsya and Padma,
are however very different from those of
the sons of Vasish^ha, given j). 83, or Kau-
kundihi, Kurundi, Dalaya, S'ankha, Prava-
hita, Mita, and Sammita.

9 The Y&yu adds ten other names to
those of the text. The Brahma gives ten

3 X

262

GODS &C. OP THE FOURTH, FIFTH,

The Surhpas, Haris, Satyas, and ^udhis^® were the classes of gods,
each comprising twenty-seven, in the period of Timasa, the fourth
Manu Sivi was the Indra, also designated by his performance of a
hundred sacrifices (or named Satakratu). The seven Rishis were Jyotir-
dh&md, Prithu, K6vya, Chaitra, Agni, Vanaka, and Pivara^^^ The geng
of Tamasa were the mighty kings Nara, Khy^ti, Sdntahaya, Jdnujangha,
and others

In the fifth interval the Manu was Raivata^^: the Indra was Vibhu :
the classes of gods, consisting of fourteen each, were the Amitdbhas,
Abhutarajasas, Vaikunthas, and Sumedhasas : the seven Rishis were

altogether different. The Bh&gavata and
Padma have each a separate nomenclature.

Of these, the Brahma and Hari V.
notice only the Satyas : the Matsya and
Padma have only Sadhyas. The Vayu,
Bh^avata, Kiirma, and Markari&eya agree
with the text.

He is the son of Priyavrata, accord-
ing to the text, the Vdyu, &c. The Mdr-
kaii&eya has a legend of his birth by a
doe ; and from his being begotten in dark,
tempestuous weather (tito), he derives his
name.

Severally, according to the Vayu, the
progeny of Bhrigu, Kasyapa, Angiras, Pu-
lastya, Atri, Vas'ishfha, and Pulaha. There
is considerable variety in some of the
names. Thus the Matsya has Kavi, Pri-
thu, Agni, Salpa, Dhimat, Kapi, Akapi.
The Hari Vansa has Kavya, Prithu, Agni,
Jahnu, Dh£tri, Kapivat, Akapivat. For
the two last the Vayu reads Gatra and
Vanapitha. The son of Pulaha is in his
place (p. 83. n. 6), Arvarivat or Vanaka-
pivat. G^tra is amongst the sons of
Vasishiha (p. 83). The Vdyu is therefore
probably most correct, although our text,
in regard to these two denominations, ad-
mits of no doubt ; I i

The V£yu, &c. agree with the text ;
the Vfiyu naming eleven. The Brahma,
Matsya, and Padma have a series of ten
names, Sutapas, Tapomula, &C.5 of which
seven are the Rishis of the twelfth Man-
wantera.

Raivata, as well as his three prede-
cessors, is regarded usually as a descend-
ant of Priyavrata. The Mdrkarifteya has
a long legend of his birth, as the son
of king Durgama by the nymph Revati,
sprung from the constellation Revati, whom
Ritavdch, a Muni, caused to fall from hea-
ven. Her radiance became a lake on mount
Kumuda, thence called Raivataka ; and
from it appeared the damsel, who was
brought up by Pramucha Muni. Upon
the marriage of Revati, the Muni, at her
request, restored the asterism to its place
in the skies.

The BrShma inserts of these only the
Abhutarajasas, with the remark, that ^ they
were of like nature (with their name)

1 i. e. they

were exempt from the quality of passion.
M. Langlois, in rendering the parallel pas-
sage of the Hari Vansa, has confounded
the epithet and the subject : ^ dont les
dieux furent les Pracritis, d^pourvu de

AND SIXTH MANWANTARAS.

263

Hiraiiyarom^i, Vedasri, Urddhab^hu, Vedabahu, Sudh&man, Paijanya,
and Mah4muni^^: the sons of Raivata were Balabandhu, Susambhavya,
Satyaka, and other valiant kings.

These four Manus, Sw^rochisha, Auttami, T4masa, and Raivata, were
all descended from Priyavrata, who, in consequence of propitiating
Vishi'iu by his devotions, obtained these rulers of the Manwantaras for
his posterity.

Ch^kshusha was the Manu of the sixth period : in which the Indra
was Manojava : the five classes of gods were the Adyas, Prast6tas,
Bhavyas, Prithugas, and the magnanimous Lekhas, eight of each*®:
Sumedhas, Virajas, Havishmat, Uttama, Madhu, Abhinaman, and Sa-
hishfiu were the seven sages*®: the kings of the earth, the sons of
Chakshusha, were the powerful Uru, Puru, Satadyumna, and others.

colerc et dc passion.’ He is also at a loss
what to do with the terms Pariplava and
Raibhya, in the following passage ; ^nftsr
\ asking, ‘ qu’est ce que Pari-
plava? qu’est ce que R^bhya?’ If he
had had the commentary at hand, these
questions would have been unnecessary:
they are there said to be two classes of

There is less variety in these names
than usual. Vedabahu is read Devabahu ;
Sudhaman, Satyanetra; and Mahamuni,
Muni, Yajur, Vasishfha, and Yadudhra.
According to the Vdyu, those of the text
are respectively of the lineage of Angiras,
Bhrigu, Vasish^ha, Pulastya, Atri, Pulaha,
and Kasyapa. There is considerable variety
in the names of the Manu’s sons.

Chakshusha, according to the best
authorities, descended from Dhruva (see
p. 98) ; but the Markanfieya has a legend
of his birth as the son of a Kshatriya,
named Anamitra; of his being exchanged
at his birth for the son of Visranta Raja,
and being brought up by the prince as

his own; of his revealing the business
w^hen a man, and propitiating Brahma by
his devotions; in consequence of which
he became a Manu. In his former birth
he was bom from the eye of Brahma;
whence his name, from Chakshush, ^the
eye/

The authorities agree as to the num-
ber, but differ as to the names; reading
for Adyas, Aryds and Apyas ; for Prastu-
tas, Prabhutas and Prasutas; for Prithugas,
Prithukas and Prithusas ; and, which is a
more wide deviation, Ribhus for Bhavyas.
M. Langlois omits the Prasutas, and in-
serts Divaukasas ; but the latter, meaning
^ divinities,’ is only an epithet. The Hari
Vansa has, imm

\ — . The comment adds,

w ftRhnd I

The Vayu reads Sudhaman for tin*
first name ; Unnata for Uttama ; and
Abhimana for Abhinaman. The latter
occurs also Abhindmin (Matsya) and Ati-
ndman (Hari V.) The latter reads, no
doubt incorrectly, Bhrigu, Nabha, and

264

GODS &C. OF THE SEVENTH MANWANTARA.

The Manu of the present period is the wise lord of obsequies, the
illustrious offspring of the sun : the deities are the Adityas, Vasus, and
Rudras ; their sovereign is Purandara : Valishtha, Ka^yapa, Atri, Jama-
dagni, Gautama, Vi.4wamitra, and Bharadw&ja are the seven Rishis:
and the nine pious sons of Vaivaswata Manu are the kings Ikshw&ku,
Nabhaga, Dhrishta, Sanyati, Narishyanta, N4bhanidish'ta, Karusha,
Prishadhra, and the celebrated Vasumat^.

The unequalled energy of Vishhu combining with the quality of
goodness, and effecting the preservation of created things, presides over
all the Manwantaras in the form of a divinity. Of a portion of that
divinity Yajna was bom in the Sw4yambhuva Manwantara, the will-
begotten progeny of Ak6ti 2*. When the Sw4rochisha Manwantara had
arrived, that divine Yajna was born as Ajita, along with the Tushita
gods, the sons of Tushita. In the third Manwantara, Tushita was again
born of Saty4, as Satya, along with the class of deities so denominated.
In the next period, Satya became Hari, along with the Haris, the

Vivaswat for Uttama, Madhu, and Ha-
^'i8hmat. The sons of Ch^kshusha are
enumerated, p. 98.

“ There is no great variety of nomen-
clature in this Manwantara. The Vayu
ac|d8 to the deities the Sfidhyas, Viswas,
Maruts, and gods sprung from Bhrigu
and Angiras. The Bh^gavata adds the
Rihhus : and most include the two Aswins
as a class. Of the Maruts, however, the
Hari Vansa remarks that they are bom in
every Manwantara, seven times seven (or
forty -nine); that in each Manwantara
four times seven, or twenty- eight, obtain
emancipation, but their places are filled
up by persons reborn in that character.
So the commentator explains the passages
^ Winw. and

wwro mnin mirr. &c. wreiniiT
Comment. iW 'BWTO winsr viFiPtyfii

I Comment. It may be suspected,
however, that these passages have been
derived from the simple statement of the
Matsya, that in all the Manwantaras classes
of Rishis appear by seven and seven, and
having established a code of law and mo-
rality, depart to felicity ; WR

The Vdyu has a rather different list of
the seven Rishis ; or Vasumat, the son of
Vasish^ha ; Vatsara, descended from Kas-
yapa ; Viswamitra, the son of Gadhi, and
of the Kusika race; Jamadagni, son of
Kuru, of the race of Bhrigu ; Bharadwaja,
son of Vrihaspati ; S'aradwat, son of Gau-
tama, of the family of Utatthya ; and
Brahmakosha or Atri, descended from
Brahma. All the other authorities agree
with our text.

21 The nominal father being the patri-
arch Ruchi. (See p. 54.)

THE FORM OF VISHI^U IN EACH PERIOD.

265

children of Hari. The excellent Hari was again born in the Raivata
Manwantara, of Sambhhti, as Mdnasa, along with the gods called Abhh-
tarajasas. In the next period, Vishnu was born of Vikunthi, as Vai-
kuntha, along with the deities called Vaikunthas. In the present
Manwantara, Vishhu was again born as Vdmana, the son of Kasyapa
by Aditi. With three paces he subdued the worlds, and gave them,
freed from all embarrassment, to Purandara^^, These are the seven
persons by whom, in the several Manwantaras, created beings have been
protected. Because this whole world has been pervaded by the energy
of the deity, he is entitled Vishnu, from the root Vi^, ‘to enter’ or
‘ pervade for all the gods, the Manus, the seven Rishis, the sons of the
Manus, the Indras the sovereigns of the gods, all are but the imperson-
ated might of Vishnu

There is no further account of this
incarnation in the Vishnu Puraiia. Fuller
details occur in the Bhagavata, Kunna,
Matsya, and Vdmana Purarias. The first
of these (b. VIII. c. 15-23) relates the
penance and sacrifices of Bali, son of
Virochana, by which he had overcome
Indra and the gods, and obtained supreme
dominion over the three spheres, Vishnu,
at the request of the deities, was bom
as a dwarf, Vd,mana, the son of Aditi by
Kasyapa ; who, applying to Bali for alms.

was promised by the prince whatever he
might demand, notwithstanding S'ukra, the
preceptor of the Daityas, apprised him
whom he had to deal with. The dwarf
demanded as much space as he could step
over at three steps ; and upon the assent
of Bali, enlarged himself to such dimen-
sions as to stride over the three worlds.
Being worshipped however by Bali and
his ancestor Prahlada, he conceded to them
the sovereignty of Patala.

See the same etymology, p. 3. n. 7,

CHAP. II.

Of the seven future Manus and Manwantaras, Story of Sanjnd and Chhfiyd, wives of
the sun. Savarni, son of Chh&y£, the eighth Manu. His successors, with the
divinities, &c. of their respective periods. Appearance of Vishnu in each of the
four Yugas.

MaITREYA.-You have recapitulated to me, most excellent Brah-
man, the particulars of the past Manwantaras; now give me some
account of those which are to come.

Paea^aba. — Sanjnd, the daughter of Vi^wakarman, was the wife of
the sun, and bore him three children, the Manu (Vaivaswata), Yama,
and the goddess Yami (or the Yamun^ river). Unable to endure the
fervours of her lord, Sanjnd gave him Chhdya^ as his handmaid, and
repaired to the forests to practise devout exercises. The sun, supposing
Chhdyd to be his wife Sanjnd, begot by her three other children,
Sanai^hara (Saturn), another Manu (Savarhi), and a daughter Tapati
(the Tapti river). Chhdyd, upon one occasion, being offended with
Yama^ the son of Sanjnd, denounced an imprecation upon him, and
thereby revealed to Yama and to the sun that she was not in truth Sanjnd,
the mother of the former. Being further informed by Chhayd that his
wife had gone to the wilderness, the sun beheld her by the eye of
meditation engaged in austerities, in the figure of a mare (in the region
of Uttara Kuru). Metamorphosing himself into a horse, he rejoined his
wife, and begot three other children, the two Aswins and Revanta, and

’ That is, her shadow or image. It also story then proceeds much as in the text,
means ‘ shade.’ ITie Bhagavata, however, ^ Yama, provoked at her partiality for
makes both Sanjna and Chhaya daughters her own children, abused Chhayd, and
of Viswakarman. According to the Matsya, lifted up his foot to kick her. She cursed
Vivaswat, the son of Kas'yapa and Aditi, him to have his leg aifected with sores
had three wives, Rfijni, the daughter of and w'orms ; but his fatlier bestowed upon
Raivata, by whom he had Revanta j Pra- him a cock, to cat the worms, and remove
bhfi, by w'hom he had Prabhata ; and the discharge ; and Yama, afterwards pro-
by Sanjnd, the daughter of Tw-ashfri, the pitiating Mahddeva, obtained the rank of
Manu and Yama and Yamuna. The Lokapala, and sovereign of Tartarus.

GODS &C. OF THE EIGHTH MANWANTARA.

267

then brought Sanjn& back to his own dwelling. To diminish his intensity,
Yiiwakarman placed the luminary on his lathe, to grind off some of his
effulgence; and in this manner reduced it an eighth, for more than
that was inseparable The parts of the divine Vaishhava splendour,
residing in the sun, that were filed off by Vi4wakarman, fell blazing
down upon the earth, and the artist constructed of them the discus of
Vishfiu, the trident of Siva, the weapon^ of the god of wealth, the lance
of K^rtikeya, and the weapons of the other gods : all these Vi^wakarman
fabricated from the superfluous rays of the sun ^

The son of Chhdyd, who was called also a Manu, was denominated
S&varAi®, from being of the same caste (SavarAa) as his elder brother,
the Manu Vaivaswata. He presides over the ensuing or eighth Man-
wantara ; the particulars of which, and the following, I will now relate.
In the period in which Sdvarni shall be the Manu, the classes of the
gods will be Sutapas, Amitdbhas, and Mukhyas; twenty-one of each.
The seven Rishis will be Diptimat, G41ava, R^ma, Kripa, Drauiii ; my
son Vy^isa will be the sixth, and the seventh will be Rishyasringa^. The
Indra will be Bali, the sinless son of Virochana, who through the favour
of Vishfiu is actually sovereign of part of P4t41a. The royal progeny of
S&varhi will be Virajas, Arvarivas, Nirmoha, and others.

« The Matsya says he trimmed the sun
every where except in the feet, the extent
of which he could not discern. Conse-
quently in pictures or images the feet of
the sun must never be delineated, under
pain of leprosy, &c.

The term is S^ivika, which properly
means ^ a litter.’ The commentator calls
it Astra, ^ a weapon.’

This legend is told, with some va-
riations of no great importance, in the
Matsya, Mfirkaiicleya, and Padma P.
(Swarga Khari&a), in the Bhagavata, and
Hari Vansa, &c.

^ The Mdrkari&eya, whilst it admits
Savarni to be the son of the sun, has a

legend of his former birth, in the Swaro-
chisha Manwantara, as Suratha Raja, who
became a Manu by having then propi-
tiated Devi. It was to him that the
Durga Mahdtmya or Chancli, the popular
narrative of Durga’s triumphs over various
demons, was narrated.

^ The Vayu has Jamadagnya or Para-
surdma, of the Kusika race; Galava, oi
that of Bhrigu; Dwaipayana (or Vyasa),
of the family of Vasishfha; Kripa, tht*
son of S^aradwat ; Diptimat, descended
from Atri; Rishyasringa, from Kasyapa ;
and Aswatthaman, the son of Drona, of
the Bhdradwaja family. The Matsya and
Padma have Satananda in place of Diptimat.

268 GODS &C. OF THE NINTH, TENTH, ELEVENTH, TWELFTH,

The ninth Manu will be Daksha-s^varhi®. The Pdras, Marichi-
garbhas, and Sudharmas will be the three classes of divinities, each
consisting of twelve; their powerful chief will be the Indra Adbhuta.
Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishin4n, and Satya
will be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta, Nir4-
maya, Prithu4rava, and others, will be the sons of the Manu.

In the tenth Manwantara the Manu will be Brahm4-s4varhi : the
gods will be the Sudh4mas, Viruddhas, and Satasankhyas : the Indra
Mill be the mighty Santi : the Rishis will be Havishm4n, Sukriti, Satya,
Ap4mm6rtti, N4bh4ga, Apratimaujas, and Satyaketu : and the ten sons
of the Manu will be Sukshetra, Uttamaujas, Harisheha, and others.

In the eleventh Manwantara the Manu will be Dharma-s4varhi ; the
principal classes of gods will be the Vihangamas, K4magamas, and
Nirm4naratis, each thirty in number®; of whom Vrisha will be the
Indra : the Rishis will be Ni^chara, Agnitejas, yapushm4n, Vishhu,
Aruni, Havishm4n, and Anagha : the kings of the earth, and sons of the
Manu, will be Savarga, Sarvadharma, Devanika, and others.

In the twelfth Manwantara the son of Rudra, S4varAi, will be the
Manu : Ritudh4m4 will be the Indra : and the Haritas, Lohitas, Suma-
nasas, and Sukarmas will be the classes of gods, each comprising fifteen.

“ The four following Savarriis are de- Padma, and M^kan^eya Pur&nas. The
seribed in the Vuyu as the mind-engen- Bh^vata and Kurma give the same as
dered sons of a daughter of Daksha, named our text ; and the Vkyu, which agrees
either Suvratd (Vayu) or Priya (Brahma) very nearly with it, is followed in most
by himself and the three gods, Brahma, respects by the Hari Vansa. The Matsya
Dharma, and Rudra, to whom he pre- and Padma are peculiar in their series and
sented her on mount Meru ; whence they nomenclature of the Manus themselves,
are called also Meru-savaruis. They are calling the 9th Rauchya, 10th Bhautya,
termed Savarnis from their being of one iith Merusavarni, son of Brahma, lath
family or caste: Ritu, 13th Ritadhaman, and 14th Viswak-

***<<61 W ¥1^1 sena. The Bhagavata calls the two last

According to the same authority, followed Manus, Deva-savarni and Indra-s&varni.
by the Hari Vansa, it appears that this » Hence the Vkyu identifies the first
Manu is also called Rohita. Most of the with days, the second with nights, and
details of this and the following Manwan- the third with hours,
taras are omitted in the Matsya, Brahmii,

THIRTEENTH, AND FOURTEENTH MANWANTARAS.

269

Tapaswi, Sutapas, Tapoiniirtti, Taporati, Tapodhriti, Tapodyuti, and
Tapodhana will be the Riahis : and Devav^n, Upadeva, Devai^reshta,
and others, will be the Manu’s sons, and mighty monarchs on the earth.

In the thirteenth Manwantara the Mand will be Rauchya*®: the
classes of gods, thirty-three in each, will be the Sudhdmans, Sudhar-
mans, and Sukarmans; their Indra lirill be Divaspati: the Rishis will
be Nirmoba, Tatwader4in, Nishprakampa, Nirutsuka, Dhritimat, Avyaya,
and Sutapas : and Chitrasena, Vichitra, and others, will be the kings.

In the fourteenth Manwantara, Bhautya will be the Manu ; Suchi,

the Indra : the five classes of gods will be the Ch^kshushas, the Pavitras,

Kanish'tbas, Dhr&jiras, and V^vriddhas: the seven Rishis will be Agni-
/ •

b6hu, Suchi, Sukra, M&gadha, Gridhra, Yukta, and Ajita : and the sons
of the Manu will be Uru, Gabhira, Bradhna, and others, who will be
kings, and will rule over the earth

At the end of every four ages there is a disappearance of the Vedas,
and it is the province of the seven Rishis to come down upon earth from
heaven to give them currency again. In every Krita age the Manu (of
the period) is the legislator or author of the body of law, the Smriti : the

The son of the Prajapati Ruchi (Vayu,
&c.), by the nymph Manini, the daughter
of the Apsaras Pramlochd (Mdrkancleya).

Son of Kavi, by the goddess Bhuti,
according to the Vayu ; but the Markari-
fieya makes Bhuti the son of Angiras,
whose pupil S'anti, having suffered the
holy fire to go out in his master’s ab-
sence, prayed to Agni, and so propitiated
him, that he not only relighted the flame,
but desired Sfknti to demand a further
boon. S'anti accordingly solicited a son
for his Guru ; which son was Bhiiti, the
father of the Manu Bhautya.

* Although the Pur^iias which give an
account of the Manwantaras agree in some
of the principal details, yet in the minor
ones they offer many varieties, some of

which have been noticed. These chiefly
regard the first six and the eighth. Except
in a few individual peculiarities, the au-
thorities seem to arrange themselves in two
classes; one comprehending the Vishnu,
V&yu, Kurma, Bhagavata, and M&rkaii-
cleya; and the other the Matsya, Padma,
Br&hma, and Hari Vansa. The Markaii-
deya, although it agrees precisely with
the Vishnu in its nomenclature, differs
from it, and from all, in devoting a con-
siderable number of its pages to legends
of the origin of the Manus, all of which
are evidently of comparatively recent in-
vention, and several of which have been
no doubt suggested by the etymology of
the names of the Manus.

270

THE FOBMS OF VISHISIU

deities of the different classes receive the sacrifices during the Manwan-
taras to which they severally belong : and the sons of the Manu them-
selves, and their descendants, are the sovereigns of the earth for the
whole of the same term. The Manu, the seven Rishis, the gods, the sons
of the Manu, who are the kings, and Indra, are the beings who preside
over the world during each Manwantara.

An entire Kalpa, oh Brahman, is said to comprise a thousand ages,
or fourteen Manwantaras^-’’; and it is succeeded by a night of similar
duration ; during which, he who wears the form of Brahrod, Jan&rddana,
the substance of all things, the lord of all, and creator of all, involved in

his own illusions, and having swallowed up the three spheres, sleeps

/

upon the serpent Sesha, amidst the ocean Being after that awake, he,
who is the universal soul, again creates all things as they were before, in
combination with the property of foulness (or activity) ; and in a portion
of his essence, associated with the property of goodness, he, as the
Manus, the kings, the gods, and their Indras, as well as the seven
Rishis, is the preserver of the world. In what manner Vishnu, who
is characterised by the attribute of providence during the four ages,
effected their preservation, I will next, Maitreya, explain.

In the Krita age, Vishnu, in the form of Kapila and other inspired
teachers, assiduous for the benefit of all creatures, imparts to them true
wisdom. In the Treta age he restrains the wicked, in the form of a
universal monarch, and protects the three worlds^®. In the Dw4para age,
in the person of Veda-vy^sa, he divides the one Veda into four, and

A thousand ages of the gods and
fourteen Manwantaras are not precisely
the same thing, as has been already ex-
plained. (Sec p. 24. n. 6.)

The order of the text would imply,
that as Brahm4 he sleeps upon Stesha;
but if this be intended, it is at variance
with the usual legend, that it is as Vishnu
or Narayaria that the deity sleeps in the
intervals of dissolution. The commentator
accordingly qualifies the phrase Brahma-

rupadhara by the term Diva

(ft[VT); ^ Vishnu wears the form of Brahm^
by day ; by night he sleeps on S'esha, in
the person of Narkyaiia ^

I This however may be
suspected to be an innovation upon an
older system ; for in speaking of the alter-
nations of creation and dissolution, they
are always considered as consentaneous
with the day and night of Brahipk alone.

As a Chakravarttin.

IN THE DIFFERENT AGES.

•271

distributes it into innumerable branches : and at the end of the Kali or
fourth age he appears as Kalki, and reestablishes the iniquitous in the
paths of rectitude. In this manner the universal spirit preserves, creates,
and at last destroys, all the world.

Thus, Brahman, I have described to you the true nature of that great
being who is all things, and besides whom there is no other existent
thing, nor has there been, nor will there be, either here or elsewhere. 1
have also enumerated to you the Manwantaras, and those who preside
over them. What else do you wish to hear ?

CHAP. III.

Division of the Veda into four portions, by a Vyitsa, in every Dw4para age. List
of the twenty-eight Vyiisas of the present Manwantara. Meaning of the word
Brahma.

Maitreya.-! have learnt from yon, in due order, how this world is
Vishhu ; how it is in Vishhu ; how it is from Vishhu : nothing further is
to be known : but 1 should desire to hear how the Vedas were divided, in
diiferent ages, by that great being, in the form of Veda-vydsa? who
were the Vyasas of their respective eras? and what were the branches
into which the Vedas were distributed ?

Para4ara. — The branches of the great tree of the Vedas are so
numerous, Maitreya, that it is impossible to describe them at length.
I will give you a summary account of them.

In every Dwdpara (or third) age, Vishnu, in the person of Vy6sa, in
order to promote the good of mankind, divides the Veda, which is
properly but one, into many portions : observing the limited persever-
ance, energy, and application of mortals, he makes the Veda fourfold,
to adapt it to their capacities; and the bodily form which he assumes,
in order to effect that classification, is known by the name of Veda-
vyisa. Of the different VyAsas in the present Manwantara ^ and the
branches which they have taught, you shall have an account.

Twenty-eight times have the Vedas been arranged by the great Rishis
in the Vaivaswata Manwantara in the Dw4para age, and consequently
eight and twenty Vyasas have passed away ; by whom, in their respective
periods, the Veda has been divided into four. In the first Dw4para age
the distribution was made by Swayambhu (Brahm4) himself ; in the
second, the arranger of the Veda (Veda-vy^a) was Praj&pati (or Manu) ;
in the third, Usanas; in the fourth, Vrihaspati; in the fifth, Savitri; in
the sixth, Mrityu (Death, or Yama); in the seventh, Indra; in the
eighth, VaiSishtha; in the ninth, Saraswata; in the tenth, Tridhaman; in

1 The text has, ‘ Hear from me an but this is inconsistent with what follows,
account of the Vy4sas of the different in which the enumeration is confined to
Manwantaras’ (srfbR ^ ^ ^mm); the Vaivaswata Manwantara.

THE SEVERAL VYA8A8.

273

the eleventh, TriYrishan ; in the twelfth, Bharadwilja ; in the thirteenth,
Antariksha; in the fourteenth, Yapra; ia the fifteenth, Trayyarufia^;
in the sixteenth, Dhananjaya; in the seventeeth, Kritanjaya; in the
eighteenth, Rifia ; in the nineteenth, Bharadwaja ; in the twentieth,
Gotama ; in the twenty- first, Uttama, also called Hary&tma ; in the
twenty- second, Vefia, who is likewise named Raja^ravas ; in the twenty-
third, Soma^ushmapafia, also Trinavindu ; in the twenty- fourth, Riksha,

the descendant of Bhrigu, who is known also by the name Valmiki ; in

/

the twenty- fifth, my father Sakti was the Vyasa ; I was the Vyasa of the
twenty- sixth Dwapara, and was succeeded by Jaratkaru; the Vyasa of
the twenty- eighth, who followed him, Avas Krishna Dwaipayana. These
are the twenty-eight elder Vyasas, by M horn, in the preceding Dwapara
ages, the Veda has been divided into four. In the next Dwapara, Drauhi
(the son of Drona) will be the Vyasa, when my son, the Muni Krishna
Dwaipayana, who is the actual Vyasa, shall cease to be (in that
character) \

The syllable Om is defined to be the eternal monosyllabic Brahma
The word Brahma is derived from the root Vriha (to increase), because
it is infinite (spirit), and because it is the cause by which the Vedas (and

2 This name occurs as that of one of
the kings of the solar dynasty, and is
included by Mr. Colebrooke amongst the
persons of royal descent, who are men-
tioned as authors of hymns in the Rig-
veda. As. Res. VIII. 383,

^ A similar list of Vyasas is given in
the Kurma and Vayu Puranas. Many
of the individuals appear as authors of
different hymns and prayers in the Vedas;
and it is very possible that the greater
portion, if not all of them, had a real
existence, being the framers or teachers
of the religion of the Hindus before a
complete ritual was compiled.

4 We have already had occasion to
explain the sanctity of this monosyllable
(see p. I. n. i), which ordinarily commences
different portions of the Vedas, and wliich.

as the text describes it, is identified with
the supreme, undefinable deity, or Brahma.
So in the Bhagavad-gita :

I ^ Repeating Om, the
monosyllable, which is Brahma, and ctdl-
ing me to mind which is not exactly the
same idea that is conveyed by SchlegePs
version ; ^ Monosyllabum mysticum Om
pronuntiando, numen adorans, mei me-
mor;^ where ^ numen adorans,^ although
it may be defended as necessary to the
sense, is not expressed by the words of
the text, nor compatible with Hindu no-
tions, In one of the MSS. employed, the
transcriber has evidently been afraid of
desecrating this sacred monosyllabic, and
has therefore altered the text, writing it
mr RniTCrl' instead of

274

VISHl^U ONE WITH BRAHMA.

all things) are developed. Glory to Brahma, who is addressed by that
mystic word, associated eternally with the triple universe®, and who is
one with the four Vedas. Glory to Brahma, who, alike in the destruction
and renovation of the world, is called the great and mysterious cause of
the intellectual principle (Mahat) ; who is without limit in time or space,
and exempt from diminution or decay ; in whom (as connected with the
property of darkness) originates worldly illusion ; and in whom resides
the end of soul (fruition or liberation), through the properties of light
and of activity (or goodness and foulness). He is the refuge of those
who are versed in the S4ukhya philosophy ; of those who have acquired
control over their thoughts and passions. He is the invisible, imperish-
able Brahma ; varying in form, invariable in substance ; the chief
principle, self-engendered ; who is said to illuminate the caverns of the
heart ; who is indivisible, radiant, undecaying, multiform. To that
supreme Brahma be for ever adoration.

That form of V4sudeva, who is the same with supreme spirit, which is
Brahma, and which, although diversified as threefold, is identical, is the
lord, who is conceived by those that contemplate variety in creation to
be distinct in all creatures. He, composed of the Rik, S4ma, and
Yajur- Vedas, is at the same time their essence, as he is the soul of all
embodied spirits. He, distinguished as consisting of the Vedas, creates
the Vedas, and divides them by many subdivisions into branches : he is
the author of those branches : he is those aggregated branches ; for he,
the eternal lord, is the essence of true knowledge

* ITie daily prayers of the Brahman pressed by closing the lips and nostrils :
commence with the formula, Om bhuh, >j: wf ^ vftR RTCP^ g'RrR||>|

bhuvah, swar : Om earth, sky, heaven : WIWWTfi3lf irrt I

these are the three mystical terms called 6 The form or sensible type of Vasudeva
Vyihritis, and are scarcely of less sanctity is here considered to be the monosyllable
than the Prariava itself. Their efficacy, Om, and which is one with the three
and the order of their repetition preceding mystical words, Bhiih, Bhuvar, Swar, and
the Gfiyatrf, are fully detailed in Manu, with the Vedas: consequently the Vytihritis
II. 76—81. In the Mitakshara they are and the Vedas are also forms of Vasudeva,
directed to be twice repeated mentally, diversified as to their typical character, but
with Om prefixed to each ; Om bhiih, Om essentially one and the
bhuvah, Om swar; the breath being sup-

CHAP. IV.

Division of the Veda, in the last Dw&para age, by the Vy&a Krishna Dwaipayana.
Paila made reader of the Rich; Vaisampayana of the Yajush; Jaimini of the
S4man; and Sumantu of the Atharvan. Siita appointed to teach the iiistorical
poems. Origin of the four parts of the Veda. Sanhitds of the Rig-veda.

ParAi^ARA.— The original Veda, in four parts, consisted of one
hundred thousand stanzas; and from it sacrifice of ten kinds ^ the
accomplisher of all desires, proceeded. In the twenty-eighth Dwdpara
age my son Vydsa separated the four portions of the Veda into four
Vedas. In the same manner as the Vedas were arranged by him, as
Vedavydsa, so were they divided in former periods by all the preceding
Vydsas, and by myself: and the branches into which they were sub-
divided by him were the same into which they had been distributed in
every aggregate of the four ages. Know, Maitreya, the Vydsa called
Krishna Dwaipdyana to be the deity Ndrdyaha; for who else on this
earth could have composed the Mahabharata ^ ? Into what portions the
Vedas were arranged by my magnanimous son, in the Dwdpara age,
you shall hear.

When Vyasa was enjoined by Brahmd to arrange the Vedas in
different books, he took four persons, well read in those works, as his
disciples. He appointed Paila reader of the Rich^; Vaisampdyana of

’ According to the Grihya portion of
the S^ma-veda, there are five great sacri-
ficial ceremonies ; i. Agnihotra, burnt-
offerings, or libations of clarified butter on
sacred fire ; a. Dersapauriiamdsa, sacrifices
at new and full moon; 3. Chaturmasya,
sacrifices every four months; 4. Pasu-
yajna or As'wamedha, sacrifice of a horse or
animal ; and 5. Soma-yajna, offerings and
libations of the juice of the acid asclepias.
These, again, are either Prdkrita, ‘ simple,’
or Vaikrita, 'modified;’ and being thus
doubled, constitute ten.

® The composition of the Mahibharata
is always ascribed to the Vyasa named
Krishna Dwaipayana, the cotemporary of
the events there described. The allusion
in the text establishes the priority of the
poem to the Vishnu Purana.

“ Or rather, ‘ he took Paila as teacher.’
The expression is, Rigveda sravakam Pai-
1am jagraha ^ wm?). S'rd-

vaka means properly ' he who causes to
hear,’ ‘ a lecturer,’ ‘ a preacher ;’ although,
as in the case of its applicability to the
laity of the Buddhists and Jainas, it

276

TEACHERS OF THE VEDAS.

the Yajush; and Jaimini of the SAma-veda: and Sumantn, who was
conversant with the Atharva-veda, was also the disciple of the learned
Vydsa. He also took S6ta, who was named Lomaharshaha, as his pupil
in historical and legendary traditions*.

There was but one Yajur-veda; but dividing this into four parts,
Vy&a instituted the sacrificial rite that is administered by four kinds of
priests : in which it was the duty of the Adhwaryu to recite the prayers
(Yajush) (or direct the ceremony); of the Hotri, to repeat the hymns
(Richas) ; of the Udgatri, to chaunt other hymns (SAma) ; and of the
Brahman, to pronounce the formulae called Atharva. Then the Muni,
having collected together the hymns called Richas, compiled the Rig-
veda; with the prayers and directions termed Yajushas he formed the
Yajur-veda; with those called Sama, Sama-veda; and with the Atharvas
he composed the rules of all the ceremonies suited to kings, and the
function of the Brahman agreeably to practice

denotes a disciple. The commentator
however observes, that the text is some-
times read I ^ one who had gone

through the Rig-veda/ So in the preced-
ing verse it is said, ^ he took four persons,
well read in the Vedas, as his disciples

V W*nv l and again

it is said, ^ Sumantu, conversant with the
Athar\^a-veda, was his disciple;’

1 U It is clear,

therefore, that the Vedas were known, as
distinct works, before Krishna Dwaipa-
yana ; and it is difficult to understand
how he earned his title of arranger, or
Vydsa: at any rate, in undertaking to
give order to the prayers and hymns of
which the Vedas consist, Paila and the
others were rather his coadjutors than
disciples; and it seems probable that the
tradition records the first estabhshment
of a school, of which the Vy4sa was the
head, and the other persons named were
the teachers.

^ The Itih&a and Puranas; understand-
ing by the former, legendary and tradi-
tional narratives. It is usually supposed
that by the Itihdsa the Mahabharata is
especially meant ; but although this poem
is ascribed to Krishna Dwaipayana, the
recitiition of it is not attributed to his
pupil, Roma or Loma-harshana: it was
first narrated by Vaisampayana, and after
him by Sauti, the son of Lomaharshana.

^ From this account, which is repeated
in the Vdyu P., it appears that the original
Veda was the Yajush, or in other words
was a miscellaneous body of precepts,
formulae, prayers, and hymns, for sacri-
ficial ceremonies; Yajush being derived
by the grammarians from Yaj (^), ^to
w^orship.’ The derivation of the Vayu
Purana, howwer, is from Yuj, ‘to join,’
‘ to employ the formulae being those
especially applied to sacrificial rites, or set
apart for that purpose from the general
collection ; lifts#

DIVISIONS OF THE VEDAS.

277

Tilts vast original tree of the Vedas, having been divided by him into
four principal stems, soon branched out into an extensive forest. In the
first place, Paila divided the Rig-veda, and gave the two SanhitHs (or
collections of hymns) to Indrapramati and to Bdshkali. Bdshkali ^ sub-
divided his Sanhit^ into four, which he gave to his disciples Baudhya,
Agnimathara, Yajnawalka, and ParaSara; and they taught these secondary
shoots from the primitive branch. Indrapramati imparted his Sanhita to

his son Maildukeya, and it thence descended through successive genera-

/

tions, as well as disciples ^ Vedamitra, called also Sakalya, studied the
same Sanhita, but he divided it into five Sanhita, which he distributed
amongst as many disciples, named severally Mudgala, Goswalu, Vatsya,
S^iya, and Si^ira Sakapdn'ii made a different division of the original
Sanhita into three portions, and added a glossary (Nirukta), constituting
a fourth The three Sanhitas were given to his three pupils, Krauncha,

^ t again, 115

^ VT ^ w: 1 The com-

mentator on the text however, citing the
former of these passages from the Vayu,
reads it, ^ '^rwm ftrOT: i

confining the derivation to Yaj, ^to w orship/
The concluding passage, relating to the
Atharvan, refers, in regard to regal ceremo-
nies, to those of expiation, S'anti, See. llie
function of the Brahman ('TOJ# ^nrrfwfw)
is not explained ; but from the jireceding
specification of the four orders of priests
who repeat at sacrifices portions of the
several Vedas, it relates to the office of
the one that is termed specifically the
Brahman ; so the Vayu has

I ^ He constituted the function
of the Brahman at sacrifices with the
Atharva-veda,

® Both in our text and in that of the
V£yu this name occurs both Bashkala and
Bdshkali. Mr. Colebrooke writes it Bah-
kala and Bahkali. As, Res. VIII. 374.

^ The Vayu supplies the detail. Maii-
dukeya, or, as one copy writes, M£rkan-

cleya, taught the Sanhita to his son Satya-
sravas; he to his son Satyahita; and he
to his son Satyasri. The latter had three
pupils, S'akalya, also called Devamitra (sic
in MS.), Rathfintara, and another Bash-
kali, called also Bharadwaja. The Vayu
has a legend of S'akalya’s death, in conse-
quence of his being defeated by Yajna-
valkya in a disputation at a sacrifice cele-
brated by Jjmaka.

^ These names in the Vayu are Mud-
gala, Golaka, Khaliya, Matsya, S'ais'ireya.

^ Tlie commentator, who is here fol-
lowed by Mr. Colebrooke, states that he
was a pupil of Indrapramati; but from
the Vayu it appears that S'akapuriii was
another name of Rathantara, the pupil of
Satyasri, the author of three Sanhitas and
a Nirukta, or glossary ; whence Mr, Cole-
brooke supposes him the same w ith Yaska.
As. Res. VIII. 375. It is highly proba-
ble that the text of the Vayu may be
made to correct that of the Vishnu in this
place, w hich is inaccurate, notwithstanding
the copies agree: they read,

4 B

278 DIVISIONS OF THE RIG-VEDA.

Vaitfi.laki, and Valaka ; and a fourth, (thence named) Niniktakrit, had
the glossary^®. In this way branch sprang from branch. Another
B4shkali composed three other Sanhit&s, which he taught to his disci-
ples KlQ^yani, Gargya, and Kathajava^^^ These are they by whom the
principal divisions of the Rich have been promulgated

WR \ Here S'akapuniir-atha-itaram is the
necessary construction ; but quere if it
should not be S^akapunii Rathantara. The
parallel passage in the Ykyn is, litvnr
TTTflro: w

fkwawm; \ Now in describing the pupils
of Satyasn, Rathantara was named clearly
enough:

vrrraiiffSrflWrfTW ^rwr Trvfrv: l In an-
other passage it would seem to be implied
that this Bkshkali was the author of the
Sanhitlis, and Rathantara of the Nirukta
only : Wl 1 Vf ; ifhirf flii

twwd W l However

this may be, his being the author of the
Nirukta identifies him with S^akapurrii,
and makes it likely that the two names
should come in juxta-position in our text,
as well as in the Vayu. It must be
admitted, however, that there are some
rather inexplicable repetitions in the part
of the Vayu where this account occurs,
although two copies agree in the reading.
That a portion of the Vedas goes by the
name of Rathantara we have seen (p. 42);
but as far as is yet known, the name is
confined to different prayers or hymns of
the Uhya Gana of the Sama-veda. The
text of the Vishnu also admits of a different
explanation regarding the work of S'aka-
purrii, and instead of a threefold division of
the original, the passage may mean that he
composed a third Sanhitfi. So Mr. Cole-
brooke says ^^the Vishnu P. omits the

S'dkhds of As'waldyana and Sankhydyana,
and intimates that S'dkapunii gave the
third varied edition from that of Indra-
pramati.^^ The Vayu, however, is clear
in ascribing three Sanhitfis or S^dkhis to
S'akapurni.

In the V^yu the four pupils of S'ftka-
purni are called Kenava, Dalaki, S'atava-
laka, and Naigama.

This B^shkali may either be, accord-
ing to the commentator, the pupil of Paila,
who, in addition to the four Sanhitas pre-
viously noticed, compiled three others ; or
he may be another Bashkali, a fellow-pupil
of S'akapurni. Tlie Vayu makes him a
disciple of Satyasri, the fellow-pupil of
S'kkalya and Rathantara, and adds the
name or title Bhdradwaja.

In the Vfiyu they are called Nanda-
yaniya, Pannag^ri, and Arjjava.

Both the Vishnu and Vayu Pur&nas
omit two other principal divisions of the
Rich, those of Aswalayana and Sankhya-
yana or the Kausitaki. As. Res. VIII. 375.
There is no specification of the aggregate
number of Sanhitas of the Rich in our
text, or in the Vayu ; but they describe
eighteen, including the Nirukta; or as
Mr. Colebrooke states, sixteen (As. Res.
VIII. 374) ; tliat is, omitting the two por-
tions of the original, as divided by Paila.
The Kurma Pur^uia states the number at
twenty-one ; but treatises on the study of
the Vedas reduce the S'dkhas of the Rich
to five.

CHAP. V.

Divisions of the Yajur-veda. Story of Yfijnawalkya : forced to give up what he has
learned : picked up by others, forming the Ttuttiriya-yajush. Yfijnawalkya worships
the sun, who communicates to him the Vdjasneyi-yajush.

PARAl^ARA.-Of the tree of the Yajur-veda there are twenty-seven
branches, which Vai4amp%ana, the pupil of Vydsa, compiled, and taught
to as many disciples ^ Amongst these, Yiijnawalkya, the son of Brah-
mar£ta, was distinguished for piety and obedience to his preceptor.

It had been formerly agreed by the Munis, that any one of them who,
at a certain time, did not join an assembly held on mount Meru should
incur the guilt of killing a Brahman, within a period of seven nights
Vaikmpayana alone failed to keep the appointment, and consequently
killed, by an accidental kick with his foot, the child of his sister. He
then addressed his scholars, and desired them to perform the penance
expiatory of Brahmanicide on his behalf. Without any hesitation Yajna-
walkya refused, and said, How shall I engage in penance with these
miserable and inefficient Brahmans?” On which his Guru, being incensed,
commanded him to relinquish all that he had learnt from him. “ You
speak contemptuously,” he observed, “ of these young Brahmans, but of
what use is a disciple who disobeys my commands?” “ I spoke,” replied
Yajnawalkya, “ in perfect faith ; but as to what I have read from you, 1
have had enough : it is no more than this — ” (acting as if he would eject
it from his stomach) ; when he brought up the texts of the Yajush in
substance stained with blood. He then departed. The other scholars
of Vai4ampayana, transforming themselves to partridges (Tittiri), picked

’ The Vfiyu divides these into three composed and gave to his disciples eighty-
classes, containing each nine, and discri- six Sanhitds.

minated as northern, middle, and eastern : “ The parallel passage in the Vuyu

W^hniT l Of rather implies that the agreement was to

these, the chiefs were severally S^ydmfi- meet within seven nights ; SPUffT uif
yani, Aruni, and Analavi, or iilambi. IPiy ufsR:

With some inconsistency, however, the l

same authority states that Vais'amp&yana

280

DIVISIONS OF THE YAJUR-VEDA.

up the texts which he had disgorged, and which from that circumstance
were called Taittiriya"^; and the disciples were called the Charaka
professors of the Yajush, from CharaAa, ‘ going through’ or ‘ performing’
the expiatory rites enjoined by their master^.

Yajnawalkya, who was perfect in ascetic practices, addressed himself
strenuously to the sun, being anxious to recover possession of the texts of
the Yajush. “Glory to the sun,” lie exclaimed, “ the gate of liberation,
the fountain of bright radiance, the triple source of splendour, as the
Rig, the Yajiir, and the Sama Vedas. Glory to him, who, as fire and
the moon, is one with the cause of the universe: to the sun, that is
charged with radiant heat, and with the Sushumna ray (by which the
moon is fed with light) : to him who is one with the notion of time, and
all its divisions of hours, minutes, and seconds: to him who is to be

^ Also called the black Yajush. No
notice of this legend, as Mr. Colebrooke
observes (As. Res. VIII. 376), occurs in
the Veda itself ; and the term Taittiriya is
more rationally accounted for in the Anu-
kramam or index of the black Yajush. It
is there said that Vaisampayana taught it
to Yaska, who taight it to Tittiri, who
also became a teacher ; whence the term
Taittiriya, for a grammatical rule ex-
plains it to mean, ^ The Taittiriyas are
those who read what was said or re-
peated by Tittiri;’ flrfWOT \

II Panini, 4. 3. 102. The legend,
then, appears to be nothing more than a
Paur&riik invention, suggested by the equi-
vocal sense of Tittiri, a proper name or a
partridge. Much of the mythos of the
Hindus, and obviously of that of the
Greeks and Romans, originates in this
source. It was not confined, at least

amongst the former, to the case that
Creuzer specifies ; “ Telle ou telle expres-
sion cessa d’etre comprise, et I’on inventa
des mythes pour eclaircir ces malenten-

dus;” but was wilfully perpetrated, even
where the w ord was understood, when it
afforded a favourable opportunity for a
fable: It may be suspected in the present
instance that the legend is posterior, not
only to the Veda, but to the grammatical
rule, or it would have furnished Pdnini
with a different etymology.

This is another specimen of the sort
of Paronomasia explained in the preceding
note. The Charakas are the students of
a Sakha, so denominated from its teacher
Charaka. (As. Res. VIII. 377.) So, again,
Panini, 4. 3. 107 : ^ The readers of that
which is said by Charaka are Charakas
writer ifhi 1 Charaka has no necessary
connexion w ith Chara, ^ to go.’ The Y&yu
states they w ere also called Charakas, from
Chat (w^), ‘ to divide,’ because they shared
amongst them their master’s guilt. ‘ Those
pupils of Vaisampayana were called Cha-
fakas by w hom the crime of Brahmanicide
was shared; and Charakas from its de-
parture:’

THE PORTION REVEALED BY THE SUN.

281

meditated upon as the visible form of Yishhu, as the impersonation of
the mystic Om : to him who nourishes the troops of the gods, having
filled the moon with his rays; who feeds the Pitris with nectar and
ambrosia, and who nourishes mankind with rain; who pours down or
absorbs the waters in the time of the rains, of cold, and of heat. Glory
be to Brahma, the sun, in the form of the three seasons : he who alone
is the dispeller of the darkness of this earth, of which he is the sovereign
lord: to the god who is clad in the raiment of purity be adoration.
Glory to the sun, until whose rising man is incapable of devout acts, and
water does not purify, and touched by whose rays the world is fitted for
religious rites : to him who is the centre and source of purification.
Glory to Savitri, to S6rya, to Bh^skara, to Vivaswat, to Aditya, to the
first-born of gods or demons. I adore the eye of the universe, borne in a
golden car, whose banners scatter ambrosia.'’

Thus eulogized by Ydjnawalkya, the sun, in the form of a horse,
appeared to him, and said, “ Demand what you desire.” To which the
sage, having prostrated himself before the lord of day, replied, “ Give
me a knowledge of those texts of the Yajush with which even my
preceptor is unacquainted.” Accordingly the sun imparted to him the
texts of the Yajush called Ayatay^ma (unstudied), which were unknown
to Vaisamp^yana: and because these were revealed by the sun in the
form of a horse, the Brahmans who study this portion of the Yajush
are called Vajis (horses). Fifteen branches of tliis school sprang from
Kahwa and other pupils of Y^jnawalkya®.

4 The Vayu names the fifteen teachers who were the founders of no fewer than
of these schools, Kanwa, Vaidheya, S'alin, loi branches of the Vajasaneyi, or white
Madhyandina, Sapeyin, Vidagdha, Ud(M- Yajush. Mr. Colebrooke specifies several
lin, T&mrfiyani, Vdtsya, Gdlava, S^ais'iri,. of these, as the Jabalas, Baudhayanas, Ta-
Atavya, Parna, Yirana, and Sampdrayana, paniyas, &c. As. Res. VIII. 376.

CHAP. VI.

Divisions of tlie Sdma-veda : of the Atharva-veda. Four Paurdnik Sanhitis. Names
of the eighteen Puranas. Branches of knowledge. Classes of Rishis.

You shall now hear, Maitreya, how Jaimini, the pupil of Vyfisa,
divided the branches of the Sama-veda. The son of Jaimini was
Sumantu, and his son was Sukarman, who both studied the same
Sanliita under Jaimini ^ The latter composed the Sfihasra SanhitH (or
compilation of a thousand hymns, &c.), which he taught to two disciples,
Hirahyanabha, also named Kau^lya (or of Ko4ala), and Paushyinji^.
Fifteen disciples of the latter were the authors of as many Sanhitas;
they were called the northern chaunters of the Sainan. As many more,
also the disciples of Hirahyanabha, were termed the eastern chaunters of
the Saman, founding an equal number of schools. Lokakshi, Kuthumi,
Kiishidi, and Langali were the pupils of Paushyinji ; and by them and
their disciples many other branches were formed. Whilst another scholar
of Hirahyanabha, named Kriti, taught twenty-four Sanhitfe to as many
pupils ; and by them, again, was the Sama-veda divided into numerous
branches*.

I will now give you an account of the Sanhitas of the Atharva-veda.
The illustrious Muni Sumantu taught this Veda to his pupil Kabandha,
who made it twofold, and communicated the two portions to Devaderfe
and to Pathya. The disciples of Devader^ were Maudga, Brahmabali,

‘ The Vayu makes Sukarman the grand-
son of Sumantu, his son being called Sun-
wat.

2 Some copies read Paushpinji. The
Vayu agrees with our text, but alludes to
a legend of Sukarman having first taught
a thousand disciples, but they were all
killed by Indra, for reading on an un-
lawful day, or one when sacred study is
prohibited.

■» The Vayu specifies many more names
than the Vishnu, but the list is rather

confused. Amongst the descendants of
those named in the text, Rayananiya (or
Ranayaiuya), the son of Lok&kshi, is the
author of a Sanhit^ still extant : Saumitri
his son was the author of three Sanhitas :
Paras'ara, the son of Kuthumi, compiled
and taught six Sanhitas : and Bdligotra, a
son of Langali, established also six schools.
Kriti was of royal descent:

I he and Paushyinji
were the two most eminent teachers of
the Sama-veda.

DIVISIONS OF THE ATHARVA-VEDA.

283

^aulkayani, and Pippal^a. Pathya had three pupils, Jajali, Kumudadi,
and Saunaka; and by all these were separate branches instituted.
Saunaka having divided his Sanhita into two, gave one to Babhru, and
the other to Saindhavayana ; and from them sprang two schools, the
Saindhavas and MunjakeSas^. The principal subjects of difference in
the Sanhitas of the Atharva-veda are the five Kalpas or ceremonials :
the Nakshatra Kalpa, or rules for worshipping the planets; the Vaitana
Kalpa, or rules for oblations, according to the Vedas generally; the
Sanhita Kalpa, or rules for sacrifices, according to different schools ; the
Angirasa Kalpa, incantations and prayers for the destruction of foes and
the like ; and the Santi Kalpa, or prayers for averting evil ®.

Accomplished in the purport of the Puranas, Vyasa compiled a
Paurdiiik Sanhita, consisting of historical and legendary traditions*
prayers and hymns, and sacred chronology'*. He had a distinguished
disciple, Shta, also termed Romaharshaha, and to him the great Muni
communicated the Purdnas. S6ta had six scholars, Sumati, Agnivar-
chas, Mitrayu, S4n4ap^iyana, Akritavrana, who is also called KiSyapa,
and S6verAi. The three last composed three fundamental Sanhit&s;
and Romaharshana himself compiled a fourth, called Romaharshafiika.
The substance of which four Sanhita is collected into this (Vishfiu)
Purafia.

The first of all the Puranas is entitled the Brahma. Those who are

* According to the commentator, Mun- stanzas ; and consequently the whole ex-

jakesa is another name for Bahhru ; hut ceeds 1 2000 verses. The stanzas of the
the Y&yu seems to consider him as the Saman are said to be 8014; and those of
pupil of Saindhava, but the text is cor- the Atharvan 5980. Mr. Colebrooke states
nipt: (find WTO fipiT'gw:). the verses of the whole Yajush to be 1987 ;

* The Vayu has an enumeration of the of the Salapalka Brahmana of the same
verses contained in the different Vedas, Veda 7624; and of the Atharvan 6015.
but it is very indistinctly given in many ® Or of stories (Akhy^nas) and minor
respects, especially as regards the Yajush. stories or tales (Upakhydnas); of portions
The Rich is said to comprise 8600 Richas. dedicated to some particular divinity, as
The Yajush, as originally compiled by the S^iva-gita, Bhagavad-^ta, ike. ; and
Vyasa, 12000: of which the Vajasaneyi accounts of the periods called Kalpas, as
contains 1900 Richas, and 7600 Brahma- the Brahma Kalpa, Vdraha Kalpa, &c.
nas; the Charaka portion contains 6026

284

THE EIGHTEEN PUSANAS.

acquainted with the Purdhas enumerate eighteen, or the Brdhma, Pddma,
Vaishhava, Saiva, Bhdgavata, Ndradiya, Mdrkahdeya, Agneya, Bha*
vishyat, Brahma Vaivartta, Lainga, Vdrdha, Skdnda, Ydmana, Kaurmma,
Mdtsya, Gdrura, Brahmdh'da. The creation of the world, and its suc-
cessive reproductions, the genealogies of the patriarchs and kings, the
periods of the Manus, and the transactions of the royal dynasties, are
narrated in all these Purdhas. This Purdha which I have repeated to
you, Maitreya, is called the Vaishhava, and is next in the series to the
Pddma; and in every part of it, in its narratives of primary and sub-
sidiary creation, of families, and of periods, the mighty Vishhu is declared
in this Purdiia

The four Vedas, the six Angas (or subsidiary portions of the Vedas,
viz. Sikshd, rules of reciting the prayers, the accents and tones to be
observed; Kalpa, ritual; Vydkaraha, grammar; Nirukta, glossarial
comment ; Chhandas, metre ; and Jyotish, astronomy), with Mimdnsd
(theology), Nydya (logic), Dharma (the institutes of law), and the
Purdhas, constitute the fourteen principal branches of knowledge: or
they are considered as eighteen, with the addition of these four; the
Ayur-veda, medical science (as taught by Dhanwantari) ; Dhanur-veda,
the science of archery or arms, taught by Bhrigu ; Gdndharba-veda, or
the drama, and the arts of music, dancing, &c., of which the Muni
Bharata was the author ; and the Artha sdstram, or science of govern-
ment, as laid down first by Vrihaspati.

There are three kinds of Rishis, or inspired sages ; royal Rishis, or
princes who have adopted a life of devotion, as Viswamitra ; divine
Rishis, or sages who are demigods also, as Ndrada ; and Brahman
Rishis, or sages who are the sons of Brahmd, or Brahmans, as Vadishtha
and others®.

^ For remarks upon this enumeration, founders of races or Gotras of Brahmans,
see Introduction. or Kasyapa, Vasish^ha, Angiras, Atri, and

® A similar enumeration is given in the Bhrigu. The Devarshis are Nara and
V&yu, with some additions. Rishi is de- Narayana, the sons of Dharma; the B&la-
rived from Rish, ‘ to go to^ or ^ approach.^ khilyas, who sprung from Kratu ; Kar-
The Brahmarshis, it is said, are descend- dama, the son of Pulaha ; Kuvera, the
ants of the five patriarchs, who were the son of Pulastya ; Achala, the son of Prat-

MODIFICATIONS OF THE PRIMITIVE VEDA.

285

I have thus described to you the branches of the Vedas, and their
subdivisions; the persons by whom they were made; and the reason
why they were made (or the limited capacities of mankind). The same
branches are instituted in the different Manwantaras. The primitive
Veda, that of the progenitor of all things, is eternal : these branches are
but its modifications (or Vikalpas).

I have thus related to you, Maitreya, the circumstances relating to
the Vedas, which you desired to hear. Of what else do you wish to be
informed

yiisha; Narada and Parvata, the sons of
Kasyapa. Rajarshis are Ikshwaku and
other princes. The Brahmarshis dwell in
the sphere of Brahma; the Devarshis in
the region of the gods ; and the Rajarshis
in the heaven of Iiidra.

^ No notice is taken here of a curious
legend which is given in the Mahabharata,
in the Gadfi Parvan. It is there said,
that during a great drought the Brah-
mans, engrossed by the care of subsist-
ence, neglected the study of the sacred
books, and the Vedas were lost. The
Rishi SSraswata alone, being fed with fish
by his mother Saraswati, the personified
river so named, kept up his studies, and
preseiwed the Hindu scriptures. At the
end of the famine the Brahmans repaired
to him to be taught, and sixty thousand
disciples again acquired a knowledge of
the Vedas from Saraswata. This legend
appears to indicate the revival, or more
probably the introduction, of the Hindu
ritual by the race of Brahmans, or the

people called Saraswata ; for, according to
the Hindu geographers, it was the name
of a nation, as it still is the appellation of
a class of Brahmans who chiefly inhabit
the Panjab. (As. Res. VII. 219, 338, 341.)
The Saraswata Brahmans are met w-ith in
many parts of India, and are usually fair-
cornplexioncd, tall, and handsome men.
Tliey are classed in the Jati maids, or
popular lists of castes, amongst the five
Gaura Brahmans, and arc divided into ten
tribes : they are said also to be especially
the Purohits or family priests of the Ksha-
triya or military castes : (see the Jati mdla,
printed in Price’s Hindi Selections, II.
280:) circumstances in harmony with the
purport of the legend, and confirmatory of
the Sarasw atas of the Panjab having been
prominent agents in the establishment of
the Hindu religion in India. The holy
land of the Hindus, or the primary seat,
perhaps, of Brahmanism, has for one of
its boundaries the Saraswati river: see
p. 181. n. 7.

CHAP. VII.

Bj what means men are exempted from the authority of Tama, as narrated by
Bhishma to Nakula. Dialogue between Tama and one of his attendants. Wor-
shippers of Vishnu not subject to Tama. How they are to be known.

Maitreya . — You have indeed related to me, most excellent Brah-
man, all that I asked of you ; but I am desirous to hear one thing which
you have not touched on. This universe, composed of seven zones, with
its seven subterrestrial regions, and seven spheres — this whole egg of
Brahma — ^is every where swarming with living creatures, large or small,
with smaller and smallest, and larger and largest ; so that there is not
the eighth part of an inch in which they do not abound. Now all these
are captives in the chains of acts, and at the end of their existence
become slaves to the power of Yama, by whom they are sentenced to
painful punishments. Released from these inflictions, they are again

born in the condition of gods, men, or the like : and thus living beings,

/

as the S^^stras apprise us, perpetually revolve. Now the question I have
to ask, and which you are so well able to answer, is, by what acts men
may free themselves from subjection to Yama?

Parasara. — ^This question, excellent Muni, was once asked by Nakula*
of his grandfather Bhishma ; and I will repeat to you the reply made by
the latter.

Bhishma said to the prince, “ There formerly came on a visit to me a
friend of mine, a Brahman, from the Kalinga country, who told me that
he had once proposed this question to a holy Muni, who retained the
recollection of his former births, and by whom what was, and what will
be, was accurately told. Being importuned by me, who placed implicit
faith in his words, to repeat what that pious personage had imparted
to him, he at last communicated it to me ; and what he related I have
never met with elsewhere.

^ Nakula is one of the P&n^ava princes, Pards'ara ; and it is rather an anomaly for
and consequently grand-nephew, not grand- the latter to cite a conversation in which
son, of Bhishma : he is great grandson of Nakula formerly bore a part.

VORSHIPPESS OF VISHNU, HOW KNOWN. 287

“ Having, then, on one occasion, put to him the same question which
you have asked, the Kalinga Brahman recalled the story that had been
told him by the Muni — ^the great mystery that had been revealed to him
by the pious sage, who remembered his former existence — a dialogue
that occurred between Yama and one of his ministers.

“ Yama beholding one of his servants with his noose in his hand, whis-
pered to him, and said, ‘ Keep clear of the worshippers of Madhushdana.
I am the lord of all men, the Vaishhavas excepted. 1 was appointed
by Brahma, who is reverenced by all the immortals, to restrain mankind,
and regulate the consequences of good and evil in the universe. But he
who obeys Hari, as his spiritual guide, is here independent of me ; for
Vishnu is of power to govern and control me. As gold is one substance
still, however diversified as bracelets, tiaras, or earrings, so Hari is one
and the same, although modified in the forms of gods, animals, and man.
As the drops of water, raised by wind from the earth, sink into the earth
again when the wind subsides, so the varieties of gods, men, and animals,
which have been detached by the agitation of the qualities, are reunited,
when that disturbance ceases, with the eternal. He who through holy
knowledge diligently adores the lotus foot of that Hari, who is reverenced
by the gods, is released from all the bonds of sin ; and you must avoid
him as you would avoid fire fed with oil.’

“ Having heard these injunctions of Yama, the messenger addressed
the lord of righteousness, and said, ‘ Tell me, master, how am 1 to distin-
guish the worshipper of Hari, who is the protector of all beings?’ Yama
replied, ‘ You are to consider the worshipper of Vishnu, him who never
deviates from the duties prescribed to his caste; who looks with equal
indifference upon friend or enemy; who takes^ nothing (that is not his
own), nor injures any being. Know that person of unblemished mind to
be a worshipper of Vishnu. Know him to be a devout worshipper of
Hari, who has placed Jandrddana in his pure mind, which has been
freed from fascination, and whose soul is undefiled by the soil of the
Kali age. Know that excellent man to be a worshipper of Vishnu, who,
looking upon gold in secret, holds that which is another’s wealth but as
grass, and devotes all his thoughts to the lord. Pure is he as a mountain

288

THOSE IGNORANT OF VISHJJU, HOW KNOWN.

of clear crystal ; for how can Vishnu abide in the hearts of men with
malice and envy, and other evil passions? the glowing heat of fire abides
not in a cluster of the cooling rays of the moon. He who lives pure in
thought, free from malice, contented, leading a holy life, feeling tender-
ness for all creatures, speaking wisely and kindly, humble and sincere,
has V^sudeva ever present in his heart. As the young Sdl-tree by its
beauty declares the excellence of the juices which it has imbibed from
the earth, so when the eternal has taken up his abode in the bosom of
any one, that man is lovely amidst the beings of this world. Depart, my
servant, quickly from those men whose sins have been dispersed by
moral and religious merits whose minds are daily dedicated to the
imperceptible deity, and who are exempt from pride, uncharitableness,
and malice. In the heart in which the divine Hari, who is without
beginning or end, abides, armed with a sword, a shell, and a mace, sin
cannot remain ; for it cannot coexist with that which destroys it, as
darkness cannot continue in the world when the sun is shining. The
eternal makes not his abode in the heart of that man who covets another’s
wealth, who injures living creatures, who speaks harshness and untruth,
who is proud of his iniquity, and whose mind is evil. Jan&rddana
occupies not his thoughts who envies another’s prosperity, who calum-
niates the virtuous, who never sacrifices nor bestows gifts upon the
pious, who is blinded by the property of darkness. That vile wretch is
no worshipper of Vishnu, who through avarice is unkind to his nearest
friends and relations, to his wife, children, parents, and dependants. The
brute-like man whose thoughts are evil, who is addicted to unrighteous
acts, who ever seeks the society of the wicked, and suffers no day to pass
without the perpetration of crime, is no worshipper of Vtisudeva. Do
you proceed afar off from those in whose hearts Ananta is enshrined ;

^ Or Yama and Niyama. The duties (Brahmacharyya), and disinterestedness or
intended by tiiese terms are variously enu- non-acceptance of gifts (Aparigraha). Under
inerated. The commentator on the text Niyama are comprehended purity (S^aucha),
sj)ecifies under the first head, absence of contentment (Santosha), devotion (Tapas),
violence or cruelty to other beings (Ahins4), study of the Vedas (Swadhyfiya), and adora-
honesty (Asteya), truth (Satya), chastity tion of the supreme (I's'wara-pranidh&na).

THE WORSHIPPERS OF VISHliu INDEPENDENT OF YAMA. 289

from him whose sanctified understanding conceives the supreme male
and ruler, V^sudeva, as one with his votary, and with all this world.
Avoid those holy persons who are constantly invoking the lotus-eyed
Vdsudeva, Vishfiu, the supporter of the earth, the immortal wielder of
the discus and the shell, the asylum of the world. Come not into the
sight of him in whose heart the imperishable soul resides, for he is
defended from my power by the discus of his deity : he is designed for
another world (for the heaven of Vishnu).’

“ ‘Such,’ said the Kalinga Brahman, ‘ were the instructions communi-
cated by the deity of justice, the son of the sun, to his servants, as they
were repeated to me by that holy personage, and as I have related them
to you, chief of the house of Kuril’ (Bhishma). So also, Nakula, I have
faithfully communicated to you all I heard from my pious friend, when
he came from his country of Kalinga to visit me. I have thus explained
to you, as was fitting, that there is no protection in the ocean of the
world except Vishnu; and that the servants and ministers of Yama, the
king of the dead himself, and his tortures, are all unavailing against one
who places his reliance on that divinity.”

I have thus, resumed Pard&ira, related to you what you wished to
hear, and what was said by the son of Vivaswat '*. What else do you
wish to hear ?

“ Or Vaivaswata. This section is called the Yama gita.

CHAP. VIII.

How Vishnu is to be worshipped, as related by Aurva to Sagara. Duties of the four
castes, severally and in common : also in time of distress.

Maitreya. — Inform me, venerable teacher, how the supreme deity,
the lord of the universe, Vishnu, is worshipped by those who are desirous
of overcoming the world; and what advantages are reaped by men,
assiduous in his adoration, from the propitiated Govinda.

Para^ara. — The question you have asked M’as formerly put by Sagara
to Aurva I will repeat to you his reply.

Sagara having bowed down before Aurva, the descendant of Bhrigu,
asked him what tvere the best means of pleasing Vishnu, and what
would be the consequence of obtaining his favour. Aurva replied, “ He
who pleases Vishnu obtains all terrestrial enjoyments; heaven and a
place in heaven ; and wdiat is best of all, final liberation : whatever he
wishes, and to whatever extent, whether much or little, he receives it,
when Achyuta is content with him. In what manner his favour is to be
secured, that also I will, oh king, impart to you, agreeably to your desire.
The supreme Vishnu is propitiated by a man who observes the institu-
tions of caste, order, and purificatory practices : no other path is the
way to please him. He who offers sacrifices, sacrifices to him ; he who
murmurs prayer, prays to him ; he who injures living creatures, injures
him ; for Hari is all beings. Jan^rddana therefore is propitiated by him

’ Sagara, as we shall see, was a king of
the solar race. Anrva was a sage, the
grandson of Bhrigu. When the sons of
king Kritavirya persecuted and slew the
children of Bhrigu, to recover the wealth
which their father had lavished upon them,
they destroyed even the children in the
womb. One of the women of the race of
Bhrigu, in order to preserve her embryo,
secreted it in her thigh (Uru), whence the
child on his birth was named Aurva:

from his wrath proceeded a flame, that
threatened to destroy the w’orld; but at
the i)er8ua8ion of his ancestors he cast it
into the ocean, where it abode with the
face of a horse. Aurva was afterwards
religious preceptor to Sagara, and be-
stowed upon him the Agneyastram, or
fiery weapon, with w hich he conquered
the tribes of barbarians, who had invaded
his patrimonial possessions. MahUbh. Adi
Parvan, Ddna Dharma P., Hari Vansa.

291

DUTIES OF THE 9RAHMAN.

I'

who is attentive to established observances, and follows the duties pre-
scribed for his caste. The Brahman, the Kshatriya, the Vaisya, and the
Sddra, who attends to the rules enjoined his caste, best worships VishAu.
Kesava is most pleased with him who does good to others; who never
utters abuse, calumny; or untruth ; who never covets another’s wife or
another’s wealth, and who bears ill-will towards none ; who neither beats
nor slays any animate or inanimate thing ; who is ever diligent in the
service of the gods, of the Brahmans, and of his spiritual preceptor ; w ho
is always desirous of the welfare of all creatures, of his children, and of
his own soul ; in whose pure heart no pleasure is derived from the
imperfections of love and hatred. The man, oh monarch, wdio conforms
to the duties enjoined by scriptural authority for every caste and con-
dition of life, is he who best worships Vishnu : there is no other mode.”

Aurva having thus spoken, Sagara said to him, “ Tell me then,
venerable Brahman, what are the duties of caste and condition 2; I am
desirous of knowing them.” To which Aurva answered and said,
“ Attentively listen to the duties which I shall describe as those severally
of the Brahman, the Kshatriya, the VaL4ya, and the S6dra. The Brah-
man should make gifts, should worship the gods with sacrifices, should
be assiduous in studying the Vedas, should perform ablutions and liba-
tions with water, and should preserve the sacred flame. For the sake of
subsistence he may offer sacrifices on behalf of others, and may instruct
them in the Slistras ; and he may accept presents of a liberal description
in a becoming manner (or from respectable persons, and at an appro-
priate season). He must ever seek to promote the good of others, and
do evil unto none ; for the best riches of a Brahman are universal bene-
volence. He should look upon the jewels of another person as if they

2 Most of the Puratias, especially the Paurdnik work, however, contains a series
Kurma, Padma, Vdmana, Agni, and Ga- of chapters exactly analogous to those
ru^a, contain chapters or sections more or which follow, and which contain a coin-
less in detail upon the moral and ceremo- pendious and systematic description of the
nial duties of the Hindus ; and a consi- Acharas, or personal and social obliga-
derable portion of the Mahdbhdrata, espe- tions of the Hindus. The tenor of the
cially in the Moksha Dharma Parvan, is whole is conformable to the institutes of
devoted to the same subject. No other Manu, and many passages are the same.

292

DUTIES OF THE KSHATUIYA, VAl^YA, AND SUDRA.

were pebbles ; and should, at proper periods, procreate offspring by his
wife. These are the duties of a Brahman.

*‘The man of the warrior tribe should cheerfully give presents to
Brahmans, perform various sacrifices, and study the scriptures. His
especial sources of maintenance are arms and the protection of the earth.
The guardianship of the earth is indeed his especial province : by the
discharge of this duty a king attains his objects, and realizes a share of
the merit of all sacrificial rites. By intimidating the bad, and cherishing
the good, the monarch who maintains the discipline of the different
castes secures whatever region he desires.

“ Brahma, the great parent of creation, gave to the Vaisya the occu-
pations of commerce and agriculture, and the feeding of flocks and
herds, for his means of livelihood ; and sacred study, sacrifice, and
donation are also his duties, as is the observance of fixed and occasional
rites.

“ Attendance upon the three regenerate castes is the province of the
S6dra, and by that he is to subsist, or by the profits of trade, or the
earnings of mechanical labour. He is also to make gifts ; and he may
offer the sacrifices in which food is presented, as well as obsequial
offerings'’.

The Pdkayajna, or sacrifice in which
food is offered, implies either the worship
of the Viswadevas, the rites of hospitality,
or occasional oblations, on building a house,
the birth of a child, or any occasion of
rejoicing. It is to be understood, how-
ever, that this injunction intends his per-
forming these ceremonies through the
agency of a Brahman, as a S^udra cannot
repeat the Mantras or prayers that accom-
pany them; and it might be a question
how far he might be present, for he
ought not even to hear such prayers re-
peated. The performance of funeral rites
involves some personal share, and the
S'udra must present the cakes, but it
must be done without Mantras ; as the

Mitdkshara ; ‘ This rite (the presentation
of cakes) must be performed by the S^u-
dras, without formulse, on the twelfth
day I The
Vayu P. directs the performance of the
five great sacrifices by S'udras, only omit-
ting the Mantras :

I It may be suspected that
the Pur^nas relaxed in some degree from
the original rigour ; for it may be inferred
that the great ceremonies were altogether
withheld from S^udras in the time of Manu,
who declares that none have any right
or part (Adhikara) in his code except
those who perform rites with Mantras, or
the three regenerate castes (II. i6) ; and
denounces as heinous sins teaching the

COMMON DUTIES OP THE FOUR CASTES.

293

“ Besides these their respective obligations, there are duties equally
incumbent upon all the four castes. These are, the acquisition of
property, for the support of their families ; cohabitation with their wives,
for the sake of progeny ; tenderness towards all creatures, patience,
humility, truth, purity, contentment, decency of decoration, gentleness
of speech, friendliness ; and freedom from envy and repining, from
avarice, and from detraction. These also are the duties of every con-
dition of life.

“ In times of distress the peculiar functions of the castes may be
modified, as you shall hear. A Brahman may follow the occupations
of a Kshatriya or a Yai^ya ; the Kshatriya may adopt those of the

Vai^ya; and the YaiSya those of the Kshatriya: but these two last

/

should never descend to the functions of the S6dra, if it be possible to
avoid them^; and if that be not possible, they must at least shun the
functions of the mined castes. I will now, R^j4, relate to you the duties
of the several A^ramas or conditions of life.”

Vedas to S^udras, performing sacrifices for
them, or taking gifts from them. X. 109,
110, III. Yajnawalkya, however, allows
them to perform five great rites with the
Namaskfira, or the simple salutation : ^
larftsir \ which Gotama

confirms. Some restrict the sense of Man-
tra, also, to the prayers of the Vedas, and
allow the S'udras to use those of the PurS-
nas ; as S'ulapani : w

Wt \ and the Titthi Tatwa

is cited in the S'lidra Kamal^kara as allow-
ing them any Mantras except those of the
Vedas : ^

* This last clause reconciles what would
else appear to be an incompatibility with
Manu, who permits the Vaisya in time
of distress to descend to the servile acts
of a S^udra. X. 98.

CHAP. IX.

Duties of the religious student, householder, hermit, and mendicant.

AuRVA continued. — “When the youth has been invested with the
thread of his caste, let him diligently prosecute the study of the Vedas,
in the house of his preceptor, with an attentive spirit, and leading a life
of continence. He is to wait upon his Guru, assiduously observant of
purificatory practices, and the Veda is to be acquired by him, whilst he
is regular in the performance of religious rites. In the morning Sandhyd
he is first to salute the sun ; in the evening, fire ; and then to address his
preceptor with respect. He must stand when his master is standing;
move when he is walking ; and sit beneath him when he is seated : he
must never sit, nor walk, nor stand when his teacher does the reverse.
When desired by him, let him read the Veda attentively, placed before
his preceptor ; and let him eat the food he has collected as alms, when
permitted by his teacher *. Let him bathe in water which has first been
used for his preceptor’s ablutions ; and every morning bring fuel and
water, and whatsoever else may be required.

“ When the scriptural studies appropriate to the student have been
completed, and he has received dismissal from his Guru, let the regenerate
man enter into the order of the householder ; and taking unto himself,
with lawful ceremonies, house, wife, and wealth, discharge to the best of
his ability the duties of his station 2; satisfying the manes with funeral
cakes ; the gods with oblations ; guests with hospitality ; the sages with
holy study ; the progenitors of mankind with progeny ; the spirits with
the residue of oblations ; and all the world with words of truth A

1 These directions are the same as those study ; Pitriyajna, libations to the manes ;
prescribed by Manu, though not precisely Devayajna, burnt- offerings to the gods;
in the same words. II, 175, et seq, Baliyajna, offerings to all creatures; and

* So Manu, III. 4, &c. Nriyajna, hospitality. III. 70, 71. ITie

** The great obligations, or, as Sir Wm. Prajapatiyajna, or propagation of offspring,
Jones terms them, sacraments, the Maha- and Satyayajna, observance of truth, are
yajnas, or great sacrifices, are, according apparently later additions,
to Manu, but five; Brahmayajna, sacred

DUTIES OF THE HOUSEHOLDER AND HERMIT. 29<'3

householder secures heaven by the faithful discharge of these obligations.
There are those who subsist upon alms, and lead an erratic life of self-
denial, at the end of the term during which they have kept house. They
wander over the world to see the earth, and perform their ablutions, with
rites enjoined by the Vedas, at sacred shrines : houseless, and without
food, and resting for the night at the dwelling at which they arrive in
the evening. The householder is to them a constant refuge and parent :
it is his duty to give them a welcome, and to address them with kindness ;
and to provide them, whenever they come to his house, with a bed, a
seat, and food. A guest disappointed by a householder, who turns away
from his door, transfers to the latter all his own misdeeds, and bears
away his religious merit^. In the house of a good man, contumely, arro-
gance, hypocrisy, repining, contradiction, and violence are annihilated :
and the householder who fully performs this his chief duty of hospitality
is released from every kind of bondage, and obtains the highest of
stations after death.

“ When the householder, after performing the acts incumbent on his
condition, arrives at the decline of life, let him consign his wife to the
care of his sons, and go himself to the forests Let him there subsist
upon leaves, roots, and fruit ; and suifer his hair and beard to grow, and
braid the former upon his brows ; and sleep upon the ground : his dress
must be made of skin or of or Kui^a grasses ; and he must bathe
thrice a day ; and he must offer oblations to the gods and to fire, and
treat all that come to him with hospitality: he must beg alms, and
present food to all creatures : he must anoint himself with such unguents
as the woods afford ; and in his devotional exercises he must be endurant
of heat and cold. The sage who diligently follows these rules, and leads
the life of the hermit (or Vanaprastha), consumes, like fire, all imperfec-
tions, and conquers for himself the mansions of eternity.

“ The fourth order of men is called that of the mendicant ; the
circumstances of which it is fit, oh king, that you should hear from me.
Let the unirapassioned man, relinquishing all affection for wife, children.

* This is also the doctrine of Manu, III. loo.

* Manu, VI. 3, &c.

296

DUTIES OF THE MENDICANT.

and possessions, enter the fourth order Let him forego the three
objects of human existence (pleasure, wealth, and virtue), whether
secular or religious, and, indifferent to friends, be the friend of all living
beings. Let him, occupied with devotion, abstain from wrong, in act,
word, or thought, to all creatures, human or brute; and equally avoid
attachment to any. Let him reside but for one night in a village, and
not more than five nights at a time in a city ; and let him so abide, that
good-will, and not animosity, may be engendered. Let him, for the
support of existence, apply for alms at the houses of the three first
castes, at the time when the fires have been extinguished, and people
have eaten. Let the wandering mendicant call nothing his own, and
suppress desire, anger, covetousness, pride, and folly. The sage who
gives no cause for alarm to living beings need never apprehend any
danger from them. Having deposited the sacrificial fire in his own
person, the Brahman feeds the vital flame, with the butter that is
collected as alms, through the altar of his mouth ; and by means of his
spiritual fire he proceeds to his own proper abode. But the twice-born
man \ who seeks for liberation, and is pure of heart, and whose mind is
perfected by self-investigation, secures the sphere of Brahm<^, which is
tranquil, and is as a bright flame that emits not smoke.”

® Mann, VI. 33, &c.

' The text uses the term Dwijati, which
designates a man of the three first castes.
'Fhc commentator cites various authorities

to prove that its sense should be Brahman
only, who alone is permitted to enter

the fourth order. — VTJ
I nRn iftiii fimRf

i mwr. ^

u ‘ Entrance into the

fourth order is never for the Kshatriya
and Vaisya. Entrance into the fourth
order is for Brahmans, according to Swa-
yambhu. So says Dattatreya : “ Let the
Brahman proceed from his dwelling is also
the expression of Yama, Samvartta, and
Baudhayana.” ’ But this is not the general
understanding of the law, nor was it ori-
^nally so restricted apparently. Manu
does not so limit it.

CHAP. X.

Ceremonies to be observed at the birth and naming of a child. Of marrying, or
leading a religious life. Choice of a wife. Different modes of marrying.

SaOARA then addressed Aurva, and said, “ You have described to me,

venerable Brahman, the duties of the four orders and of the four castes.

I am now desirous to hear from you the religious institutes which men

should individually observe, whether they be invariable, occasional, or

voluntary. Describe these to me; for all things are known, chief of

Bhrigu’s race, unto you.” To this Aurva replied, “ I will communicate

to you, oh king, that which you have asked, the invariable and occasional

rites which men should perform : do you attend.

“ When a son is born, let his father perform for him the ceremonies

proper on the birth of a child, and all other initiatory rites, as well as a

^rdddha, which is a source of prosperity. Let him feed a couple of

Brahmans, seated with their faces to the east ; and according to his

means offer sacrifices to the gods and progenitors. Let him present to

the manes ^ balls of meat mixed with curds, barley, and jujubes, with the

part of his hand sacred to the gods, or with that sacred to Prajapati^.

Let a Brahman perform such a Sraddha, with all its offerings and

circumambulations, on every occasion of good fortune

“ Next, upon the tenth day after birth, let the father give a name to

his child ; the first term of which shall be the appellation of a god, the

/

second of a man, as Sarman or Varman ; the former being the appro-
priate designation of a Brahman, the latter of a warrior ; whilst Gupta

^ To the N&idfmukhas. The Pitiis, or
progenitors, are so termed here from words
occurring in the prayer used on the occa-
sion of a festive S^rdddha. As. Res. VII. 270.

^ With the Daiva tirtha, the tips of the
fingers ; or with the Prdjapatya tirtha, the
part of the hand at the root of the little
finger. Manu, II. 58, 59. The second is
called by Manu the Kdya tirtha, from Ka,

a synonyme of Prajapati.

® The S'raddha is commonly an obse-
quial or funeral sacrifice, but it implies
offerings to the progenitors of an indivi-
dual and of mankind, and always forms
part of a religious ceremony on an occa-
sion of rejoicing or an accession of prosper-
ity, this being termed the Abhyudaya or
Vriddhi S^rdddha. As. Res. VII. 270.

298

NAMES TO BE GIVEN TO CHILDREN.

and D&sa are best fitted for the names of Vaisyas and ^iidras^. A name
should not be void of meaning ; it should not be indecent, nor absurd,
nor ill-omened, nor fearful; it should consist of an even number of
syllables ; it should not be too long nor too short, nor too full of long
vowels; but contain a due proportion of short vowels, and be easily
articulated. After this and the succeeding initiatory rites the purified
youth is to acquire religious knowledge, in the mode that has been
described, in the dwelling of his spiritual guide.

“ When he has finished his studies, and given the parting donation to
his preceptor, the man who wishes to lead the life of a householder must
take a wife. If he does not propose to enter into the married state, he
may remain as a student with his teacher, first making a vow to that
effect, and employ himself in the service of his preceptor and of that
preceptor’s descendants ; or he may at once become a hermit, or
adopt the order of the religious mendicant, according to his original
determination

“ If he marry, he must select a maiden who is of a third of his age^;
one who has not too much hair, but is not without any ; one who is not

** So Manu, II. 30, 31, 32. The exam-
ples given in the comment are, Soma-
sarman, Indravarman, Chandragnpta, and
Sfivadasa, respectively appropriate appella-
tions of men of the four castes.

^ Or Sanskaras; initiatory ceremonies,
purificatory of the individual at various
stages.

6 Or the vow or pledge he has taken,
that he will follow for life the observances
of the student or ascetic ; both of which
are enumerated in the Nirnaya Sindhu, as
acts prohibited in the Kali age ; a man is
not to continue a student or Brahmachari,
i. e. a ccenobite, for life; nor is he to
become a mendicant without previously
passing through the order of householder.
In practice, however, the prohibition is
not unfrequently disregarded.

7 By this is to be understood, according
to the commentator, merely a young girl,
but at the same time one not immature ;
for otherwise, he observes, a man of thirty,
by which age he completes his sacred
studies, would espouse a girl of but ten
years of age. According to Manu, how-
ever, the period of religious study does
not terminate until thirty-six ; and in the
East a girl of twelve would be marriage-
able. The text of Yajnawalkya has merely
the word Yaviyasi, ^ a very young w^oman.’
It is w orthy of remark here, that neither
that text, nor the text of Manu, nor the
interpretation of our text, authorizes the
present practice of the nuptials of children.
The obligation imposed upon a man of a
life of perfect continence until he is more
than thirty is singularly Malthusian.

CHOICE OF A WIFE, AND MODES OF MARRIAGE. 299

very black nor yellow complexioned, and who is not from birth a cripple
or deformed. He must not marry a girl who is vicious or unhealthy, of
low origin, or labouring under disease ; one who has been ill brought up ;
one who talks improperly ; one who inherits some malady from father or
mother; one who has a beard, or who is of a masculine appearance; one
who speaks thick or thin, or croaks like a raven ; one who keeps her
eyes shut, or has the eyes very prominent ; one who has hairy legs, or
thick ancles; or one who has dimples in her cheeks when she laughs^.
Let not a wise and prudent man marry a girl of such a description ; nor
let a considerate man wed a girl of a harsh skin ; or one with white
nails ; or one with red eyes, or with very fat hands and feet ; or one who
is a dwarf, or who is very tall ; or one whose eyebrows meet, or whose
teeth are far apart, and resemble tusks. Let a householder marry a
maiden who is in kin at least five degrees remote from his mother, and
seven from his father, with the ceremonies enjoined by law®.

“The forms of marriage are eight, the Brdhma, Daiva, the Arsha,
Prdj^patya, Asfira, G^ndharba, Rakshasa, and Pais4cha ; which last is
the worst'®: but the caste to which either form has been enjoined as
lawful by inspired sages should avoid any other mode of taking a wife.
The householder who espouses a female connected with him by simi-
larity of religious and civil obligations, and along with her discharges the
duties of his condition, derives from such a wife great benefits.”

** For the credit of Hindu taste it is to ® See Manu, III. 5, &c.
be noticed that the commentator observes These different modes of marriage are

the hemistich in which this last clause oc- described by Manu, III. 27, &c.
curs is not found in all copies of the text.

CHAP. xr.

Of tibe Sad&sliinu, or peipetual obligatitKos of a houaebolder. D^jr pmffiortiianaj
aUutioiMy libations, and oblations: hospitali^: obsequial rites: ceremonies to be
observed at meals, at morning and evening worship, and on going to rest

SaOARA again said to Aurva, * ** Relate to me, Muni, the fixed observ-
ances of the householder, by attending to which he will never be rejected
from this world or the next.”

Aurva replied to him thus : “ Listen, prince, to an account of those
perpetual observances, by adhering to which both worlds are subdued.
Those who are called S&dhus (saints) are they who are free from all
defects ; and the term Sat means the same, or S4dhu : those practices or
observances (Ach4ras) which they follow are therefore called Saddchiras,
‘ the institutions or observances of the pious The seven Rishis, the
Manus, the patriarchs, are they who have enjoined and who have prac-
tised these observances. Let the wise man awake in the Muhdrtta of
Brahmd (or in the third Muhdrtta, about two hours before sunrise), and
with a composed mind meditate on two of the objects of life (virtue and
wealth), and on topics not incompatible with them. Let him also think
upon desire, as not conflicting with the other two ; and thus contemplate
with equal indifference the three ends of life, for the purpose of counter-
acting the unseen consequences of good or evil acts. Let him avoid
wealth and desire, if they give uneasiness to virtue ; and abstain from
virtuous or religious acts, if they involve misery, or are censured by the
world 2, Having risen, he must offer adoration to the sun ; and then, in

* SirWm. Jones renders ^chlira (vnwir),
‘the immemorial customs of good men’
(Manu, II. 6) ; following the explanation
of Kulluka Bhaffa, which is much the
same as that of our text :

HTftftWHI > ‘ Achdra means
the use of blankets or bark, &c. for dress.
Sddhus are pious or just men.’ Achdras
are, in fact, all ceremonial and puridcatoiy
observances or practices, not expiatory.

which are enjoined either by the Vedas or
the codes of law.

2 That is, he may omit prescribed rites,
if they are attended with difficulty or
danger : he may forego ablutions, if they
disagree with his health; and he may
omit pilgrimage to holy shrines, if the
way to them is infested by robbers. Again,
it is injoined in certain ceremonies to eat
meat, or drink wine; but these practices

wmtIixiMurt quarter, at the ^^elanee of a bowshot or mom, or any
where remise from the village, void the impurities of nature. The watmr
that rmaains after washing his feet he must throw away into the court-
3rard of the house. A wise man will never void urine on his own shadow,
nor on the shadow of a tree, nor on a cow, nor against the sun, nor on
fire, nor against the wind, nor on his Guru, nor men of the three first
castes ; nor will he pass either excrement in a ploughed field, or pastur-
age, or in the company of men, or on a high road, or in rivers and the
like, which are holy, or on the bank of a stream, or in a place where
bodies are burnt; or any where quickly. By day let him void them
with his face to the north, and by night with his face to the south, when
he is not in trouble. Let him perform these actions in silence, and
without delay; covering his head with a cloth, and the ground with
grass. Let him not take, for the purposes of cleanliness, earth from an
ant-hill, nor a rat-hole, nor from water, nor from the residue of what has
been so used, nor soil that has been employed to plaster a cottage, nor
such as has been thrown up by insects, or turned over by the plough.
All such kinds of earth let him avoid, as means of purification. One
handful is sufficient after voiding urine ; three after passing ordure :
then ten handfulls are to be rubbed over the left hand, and seven over
both hands. Let him then rince his mouth with water that is pure,
neither fetid, nor frothy, nor full of bubbles ; and again use earth to
cleanse his feet, washing them well with water. He is to drink water
then three times, and twice wash his face with it ; and next touch with it
his head, the cavities of the eyes, ears, and nostrils, the forehead, the
navel, and the heart Having finally washed his mouth, a man is to
clean and dress his hair, and to decorate his person, before a glass, with
unguents, garlands, and perfumes. He is then, according to the custom
of his caste, to acquire wealth, for the sake of subsistence ; and with a
lively faith worship the gods. Sacrifices vdth the acid juice, those with
clarified butter, and those with offerings of food, are comprehended in

are generally reprehended by pious per- a Many of these directions are given by

sons, and a man may therefore disregard Manu, IV. 45, &c.
the injunction.

4 H

302 OF BATHING ; AND LIBATIONS

wealth : wherefore let men exert themselves to acquire wealth for these
purposes^.

“As preparatory to all established rites of devotion the householder
should bathe in the water of a river, a pond, a natural channel, or a
mountain torrent ; or he may bathe upon dry ground, with water drawn
from a well, or taken from a river, or other source, where there is any
objection to bathing on the spot®. When bathed, and clad in clean
clothes, let him devoutly offer libations to the gods, sages, and progeni-
tors, with the parts of the hand severally sacred to each. He must
scatter water thrice, to gratify the gods ; as many times, to please the
Rishis ; and once, to propitiate Prajdpati : he must also make three
libations, to satisfy the progenitors. He must then present, with the
part of the hand sacred to the manes, water to his paternal grandfather
and great-grandfather, to his maternal grandfather, great-grandfather,
and his father; and at pleasure to his own mother and his mother’s
mother and grandmother, to the wife of his preceptor, to his preceptor,
his maternal uncle, and other relations f, to a dear friend, and to the

* That is, wealth is essential to the ® A person may perform his ablutions
performance of religious rites, and it is in his own house, if the weather or occu-
also the consequence of performing them, pation prevent his going to the water. If
A householder should therefore diligently he be sick, he may use warm water ; and
celebrate them, that he may acquire pro- if btithing be altogether injurious, he may
perty, and thus be enabled to continue to perform the Mantra snana, or repeat the
sacrifice. According to Gautama there prayers used at ablution, without the actual
are seven kinds of each of the three sorts bath.

of sacrificial rites particularized in the The whole series is thus given by

text, or those in which the Soma juice, Mr. Colebrooke ; As. Res. V. 367. Triple
oiled butter, or food are presented. Of libations of tila (sesamum seeds) and water
the latter, aceording to Manu, there are are to be given to the father, paternal
four varieties, the oftering of food to the grandfather, and great grandfather ; to the
Viswadevas, to spirits, to deceased ances- mother, maternal grandfather, great grand-
tors, and to guests. II. 86. The seven of father, and great great grandfather : and
Gautama are, ofierings to progenitors on single libations are to be offered to the
certain eighth days of the fortnight, at the paternal and maternal grandmother and
full and change, at S^raddhas generally, great grandmother, to the paternal unde,
and to the manes on the full moon of four brother, son, grandson, daughter’s son,
different months, or S'rdvan, Agrahayana, son-in-law, maternal uncle, sifter’s son,
Chaitra, and As'win. father’s sister’s son, mother’s sister, and

AND PRAYERS TO BE OFFERED DAILY.

303

king. Let him also, after libations have been made to the gods and the
rest, present others at pleasure for the benefit of all beings, reciting
inaudibly this prayer ; ‘ May the gods, demons, Yakshas, serpents,
R^kshasas, Gandharbas, Pi44chas, Guhyakas, Siddhas, Kushm&fidas,
trees, birds, fish, all that people the waters, or the earth, or the air, be
propitiated by the water I have presented to them. This water is given
by me for the alleviation of the pains of all those who are sufiering in
the realms of hell. May all those who are my kindred, and not my
kindred, and who were my relations in a former life, all who desire
libations from me, receive satisfaction from this water. May this water
and sesamum, presented by me, relieve the hunger and thirst of all who
are suffering from those inflictions, wheresoever they may be Presenta-
tions of water, given in the manner, oh king, which I have described,
yield gratification to all the world : and the sinless man, who in the
sincerity of faith pours out these voluntary libations, obtains the merit
that results from affording nutriment to all creatures.

“ Having then rinced his mouth, he is to offer water to the sun,
touching his forehead with his hands joined, and with this prayer ;
‘ Salutation to Vivaswat, the radiant, the glory of Vishnu ; to the pure
illuminator of the world ; to Savitri, the granter of the fruit of acts.’ He
is then to perform the worship of the house, presenting to his tutelary
deity water, flowers, and incense. He is next to offer oblations with fire,
not preceded by any other rite, to Brahmd®. Having invoked Prajdpati,
let him pour oblations reverently to his household gods, to K44yapa and
to Anumati in succession. The residue of the oblation let him offer to

other relatives. With exception of those, « Kas'yapa, the son of Kas'yapa, is Xditya,

however, offered to his own immediate or the sun. Anumati is the personified
ancestors, which are obligatory, these liba- moon, wanting a digit of full. The objects
tions are optional, and are rarely made. and order of the ceremony here succinctly
^ The first part of this prayer is from described differ from those of which Mr.
the Sfima-veda, and is given by Mr. Cole- Colebrooke gives an account (As. Res.
brooke. As. Res. V. 367. VII. 236), and from the form of oblations

* The rite is not addressed to Brahm4 given by Ward (Account of the Hindus,
specially, but he is to be invoked to pre- II. 447) ; but, as observed by Mr. Cole-
side over the oblations offered to the gods brooke, “ oblations are made with such
and sages subsequently particularized. ceremonies, and in such form, as are

304

OFFERINGS TO ALL BEINGS.

the earth, to water, and to rain, in a pitcher at hand ; and to Dhdtri and
Yidhdtri at the doors of his house, and in the middle of it to Brahmd.
Let the wise man also offer the Bali, consisting of the residue of the
oblations, to Indra, Yama, Varuha, and Soma, at the four cardinal points
of his dwelling, the east and the rest ; and in the north-east quarter he
will present it to Dhanwantari After having thus worshipped the
domestic deities, he will next offer part of the residue to all the gods (the
Vidwadevas); then, in the north-west quarter, to Vdyu (wind); then, in
all directions, to the points of the horizon, to Brahmd, to the atmosphere,
and to the sun ; to all the gods, to all beings, to the lords of beings, to
the Pitris, to twilight. Then taking other rice let the householder at
pleasure cast it upon a clean spot of ground, as an offering to all beings,
repeating with collected mind this prayer ; ‘ May gods, men, animals,
birds, saints, Yakshas, serpents, demons, ghosts, goblins, trees, all that
desire food given by me; may ants, worms, moths, and other insects,
hungered and bound in the bonds of acts; may all obtain satisfaction
from the food left them by me, and enjoy happiness. May they who
have neither mother, nor father, nor relations, nor food, nor the means of
preparing it, be satisfied and pleased with the food presented for their
contentment^^. Inasmuch as all beings, and this food, and I, and
Vishhu are not different, I therefore give for their sustenance the food
that is one with the body of all creatures. May all beings, that are
comprehended in the fourteen orders of existent things*^, be satisfied
with the food bestowed by me for their gratification, and be delighted.’

adapted to the religious rite which is
. intended to be subsequently performed.”
As. Res. VII. 237.

See also Manu, III. 84, &c. and the
As. Res. VII. 275.

“ Or this ceremony may be practised
instead of the preceding.

This prayer is said by Mr. Colebrooke
to be taken from the Pur&has (As. Res.
VII. 275) : he translates the last clause,
* May they who have neither food, nor
means of obtaining it.* In our text the

phrase is W I which
the commentator explains by Rlfia

^ W RRnf RTTt lITRBBnpf I

understanding Anna siddhi to mean 'means
of dressing food,’ Pdka sddhana. The fol-
lowing passages of the prayer are evidently
peculiar to the Vishnu Purana.

Either fourteen classes of Bhutas or
spirits, or the same number of living
beings, or eight species of divine, one of
human, and five of animal creatures.

DUTY OF HOSPITALITY.

305

Having uttered this prayer, let the devout believer cast the food upon
the ground, for the nourishment of all kinds of beings ; for the house-
holder is thence the supporter of them all. Let him scatter food upon the
ground for dogs, outcasts, birds, and all fallen and degraded persons.

“ The householder is then to remain at eventide in his courtyard as
long as it takes to milk a cow*^, or longer if he pleases, to await the
arrival of a guest. Should such a one arrive, he is to be received with a
hospitable welcome ; a seat is to be offered to him, and his feet are to be
washed, and food is to be given him with liberality, and he is to be
civilly and kindly spoken to ; and when he departs, to be sent away by
his host with friendly wishes. A householder should ever pay attention
to a guest who is not an inhabitant of the same village, but who comes
from another place, and whose name and lineage are unknown. He who
feeds himself, and neglects the poor and friendless stranger in want of
hospitality, goes to hell. Let a householder who has a knowledge of
Brahmd reverence a guest, without inquiring his studies, his school, his
practices, or his race

“A householder should also at the perpetual Srdddha entertain another
Brahman, who is of his own country, M'hose family and observances are
known, and who performs the five sacramental rites. He is likewise to
present to a Brahman learned in the Vedas four handfulls of food, set
apart with the exclamation Hanta; and he is to give to a mendicant
religious student three handfulls of rice, or according to his pleasure
when he has ample means. These, with the addition of the mendicant
before described, are to be considered as guests ; and he who treats these
four descriptions of persons with hospitality acquits himself of the debt
due to his fellow men. The guest who departs disappointed from any
house, and proceeds elsewhere, transfers his sins to the owner of that
mansion, and takes away with him such a householder’s merits. BrahmA,
Prajapati, lndra,^fire, the Vasus, the sun, are present in the person of a

This, according to the commentator, These precepts, and those which

is equal to the fourth part of a Gha^ikd, follow, are of the same tenor as those
which, considering the latter synonymous given by Manu on the subject of hospi-
with Muhurtta, or one-thirtieth of the day tality (III, 99, &c.), but more detailed,
and night, would be twelve minutes.

4 I

306

MODE dF TAKING MEALS.

guest, and partake of the food that is given to him. Let a man therefore
be assiduous in discharging the duties of hospitality ; for he who eats his
food without bestowing any upon a guest feeds only upon iniquity.

“ In the next place the householder must provide food for a married
damsel, remaining in her father’s dwelling ; for any one who is ill ; for a
pregnant woman ; for the aged and the infants of his house ; and then he
may eat himself. He who eats whilst these are yet unfed is guilty of sin
in this life, and when he dies is condemned in hell to feed upon phlegm.
So he who eats without performing ablutions is fed in hell with filth ;
and he who repeats not his prayers, with matter and blood : he who eats
unconsecrated food, with urine ; and he who eats before the children and
the rest are fed is stuffed in Tartarus with ordure. Hear therefore, oh
king of kings, how a householder should feed, so that in eating no sin may
be incurred, that invariable health and increased vigour may be secured,
and all evils and hostile machinations may be averted. Let the house-
holder, having bathed, and offered libations to the gods and manes, and
decorated his hand with jewels, proceed to take his meal, after having
repeated the introductory prayers, and offered oblations with fire, and
liaving given food to guests, to Brahmans, to his elders, and to his family.
He must not eat with a single garment on, nor with wet hands and feet,
but dressed in clean clothes, perfumed, and wearing garlands of flowers :
he must not eat with his face to any intermediate point of the horizon,
but fronting the east or the north : and thus, with a smiling countenance,
happy and attentive, let him partake of food, of good quality, wholesome,
boiled with clean water, procured from no vile person nor by improper
means, nor improperly cooked. Having given a portion to his hungry
companions, let him take his food without reproach out of a clean hand-
some vessel, which must not be placed upon a low stool or bed. He
must not eat in an unfit place or out of season, nor in an incommodious
attitude ; nor must he first cast any of his meal into the fire. Let his
food be made holy with suitable texts ; let it be good of its kind ; and it
must not be stale, except in the case of fruit or meat nor must it be of

By stale, as applied to meat, is in- has been previously dressed as part of an
tended in this place probably meat which offering to the gods or manes : meat which

PRAYERS AFTER EATING.

307

dry vegetable substances, other than jujubes or preparations of molasses;
but never must a man eat of that of which the juices have been extracted “
Jfor must a man eat so as to leave no residue of his meal, except in the
case of flour, cakes, honey, water, curds, and butter. Let him, with an
attentive mind, first taste that which has a sweet flavour : he may take
salt and sour things in the middle course, and finish with those which
are pungent and bitter. The man who commences his meal with fluids,
then partakes of solid food, and finishes with fluids again, will ever be
strong and healthy. In this manner let him feed without fault, silent,
and contented with his food ; taking, without uttering a word, to the
extent of five handfulls, for the nutriment of the vital principle. Having
eaten sufficiently, the householder is then to rinse his mouth, with his
face turned towards the east or the north; and having again sipped
water, he is to wash his hands from the wrist downwards. With a
pleased and tranquil spirit he is then to take a seat, and call to memory
his tutelary deity ; and then he is thus to pray : * May fire, excited by-
air, convert this food into the earthly elements of this frame, and in the
space afforded by the etherial atmosphere cause it to digest, and yield
me satisfaction ! May this food, in its assimilation, contribute to the
vigour of the earth, water, fire, and air of my body, and afford unmixed
gratification ! May Agasti, Agni, and submarine fire effect the digestion
of the food of which I have eaten; may they grant me the happiness
which its conversion into nutriment engenders; and may health ever
animate my form ! May Vishnu, who is the chief principle of all invested
with bodily structure and the organs of sense, be propitiated by my faith
in him, and influence the assimilation of the invigorating food which I

is dressed in the first instance for an indi-
vidual being prohibited ; as by Yajna-
walkya : ‘ Let him avoid

flesh killed in vain or that which is not
the residue of an offering to the gods, &c.

vuuvfir l So also Manu, V. 7.

>7 By dried vegetables, &c. (^nR^nWT
flpi) is to be understood unboiled vegeta-
bles, or potherbs dressed without being

sprinkled with water : WrStqNi V# 1
Instead of ‘jujubes,’ the reading

is sometimes ‘ myrobalans the

other term, is explained ‘ sweet-

meats.’ The construction here, however,
is somewhat obscure.

As oil-cake, or the sediment of any
thing after expression.

308

MORNING AND EVENING WORSHIP.

have eaten ! For verily Vishhu is the eater and the food and the
nutriment: and through this belief may that which I have eaten be
digested.’

“ Having repeated this prayer, the householder should rub his stomach
with his hand, and without indolence perform such rites as confer repose,
passing the day in such amusements as are authorized by holy writings,
and are not incompatible with the practices of the righteous ; until the
Sandhyd, when he must engage in pious meditation. At the Sandhy6 at
the close of the day he must perform the usual rites before the sun has
quite set; and in the morning he must perform them before the stars
have disappeared^®. The morning and evening rites must never be
neglected, except at seasons of impurity, anxiety, sickness, or alarm. He
who is preceded by the sun in rising, or sleeps when the sun is setting,
unless it proceed from illness and the like, incurs guilt which requires
atonement ; and therefore let a man rise before the sun in the morning,
and sleep not until after he has set. They who sinfully omit both the
morning and the evening service go after death to the hell of darkness.
In the evening, then, having again dressed food, let the wife of the
householder, in order to obtain the fruit of the Vaii^wadeva rite, give
food, without prayers, to outcasts and unclean spirits. Let the house-
holder himself, according to his means, again shew hospitality to any
guest who may arrive, welcoming him with the salutation of evening,
water for his feet, a seat, a supper, and a bed. The sin of want of
hospitality to a guest who comes after sunset is eight times greater than
that of turning away one who arrives by day. A man should therefore
most especially shew respect to one who comes to him in the evening for
shelter, as the attentions that gratify him will give pleasure to all the
gods. Let the householder, then, according to his ability, afford a guest
food, potherbs, water, a bed, a mat, or, if he can do no more, ground on
which to lie.

“ After eating his evening meal, and having washed his feet, the house-
holder is to go to rest. His bed is to be entire, and made of wood : it is not
to be scanty, nor cracked, nor uneven, nor dirty, nor infested by insects,

So Manu, II. loi. and IV. 93.

MODE OF TAKING REPOSE.

309

nor without a bedding : and he is to sleep with his head either to the
east or to the south ; any other position is unhealthy. In due season a
man should approach his wife, when a fortunate asterism prevails, in an
auspicious moment, and on even nights, if she is not unbathed, sick,
unwell, averse, angry, pregnant, hungry, or over-fed. He should be also
free from similar imperfections, should be neatly attired and adorned,
and animated by tenderness and affection. There are certain days on
which unguents, flesh, and women are unlawful, as the eighth and
fourteenth lunar days, new moon and full moon and the entrance of
the sun into a new sign. On these occasions the wise will restrain their
appetites, and occupy themselves in the worship of the gods, as enjoined
by holy writ, in meditation, and in prayer ; and he who behaves differ-
ently will fall into a hell where ordure will be his food. Let not a man
stimulate his desires by medicines, nor gratify them with unnatural
objects, or in public or holy places. Let him not think incontinently of
another’s wife, much less address her to that end ; for such a man will
be born in future life as a creeping insect. He who commits adultery is
punished both here and hereafter; for his days in this world are cut
short, and when dead he falls into hell. Thus considering, let a man
approach his own wife in the proper season, or even at other times.”

So Manu, IV. 128.

CHAP. XII.

Miscellaneous obligations — ^purificatoiy, ceremonial, and moral.

Aurva continued. — “ Let a respectable householder ever venerate the
gods, kine, Brahmans, saints, aged persons, and holy teachers. Let him
observe the two daily Sandhyds, and offer oblations to fire. Let him
dress in untom garments, use delicate herbs and flowers, wear emeralds
and other precious stones, keep his hair smooth and neat, scent his
person with agreeable perfumes, and always go handsomely attired,
decorated with garlands of white flowers. Let him never appropriate
another's property, nor address him with the least unkindness. Let him
always speak amiably and with truth, and never make public another’s
faults. Let him not desire another’s prosperity, nor seek his enmity.
Let him not mount upon a crazy vehicle, nor take shelter under the
bank of a river (which may fall upon him). A wise man will not form a
friendship nor walk in the same path with one who is disesteemed, who
is a sinner or a drunkard, who has many enemies, or who is lousy, with
a harlot or her gallant, with a pauper or a liar, with a prodigal, a slan-
derer, or a knave. Let not a man bathe against the strength of a rapid
stream, nor enter a house on fire, nor climb to the top of a tree ; nor (in
company) clean his teeth or blow his nose, nor gape without covering his
mouth, nor clear his throat, nor cough, nor laugh loudly, nor emit wind
with noise, nor bite his nails, nor cut grass, nor scratch the ground h nor
put his beard into his mouth, nor crumble a clod of clay ; nor look upon
the chief planetary bodies when he is unclean. Let him not express
disgust at a corpse, for the odour of a dead body is the produce of the
moon. Let a decent man ever avoid by night the place where four roads
meet, the village tree, the grove adjacent to the place where bodies are
burnt, and a loose woman. Let him not pass across the shadow of a
venerable person, of an image, of a deity, of a flag, of a heavenly
luminary*. Let him not travel alone through a forest, nor sleep by

> Manu, IV. 71. “He who breaks clay, or cuts grass, or bites his nails, will speedily
fall to ruin.” ® Manu, IV. 130.

PROHIBITED AND IMPURE ACTS.

311

himself in an empty housed Let him keep remote from hair, bones,
thorns, filth, remnants of offerings, ashes, chaff, and earth ^ wet with
water in which another has bathed. Let him not receive the protection
of the unworthy, nor attach himself to the dishonest. Let him not
approach a beast of prey ; and let him not tarry long when he has risen
from sleep. Let him not lie in bed when he is awake, nor encounter
fatigue when it is time to rest. A prudent man will avoid, even at a
distance, animals with tusks and horns ; and he will shun exposure to
frost, to wind, and to sunshine. A man must neither bathe, nor sleep,
nor rinse his mouth whilst he is naked : he must not wash his mouth, or
perform any sacred rite, with his waistband unfastened : and he must
not offer oblations to fire, nor sacrifice to the gods, nor wash his mouth,
nor salute a Brahman, nor utter a prayer, with only one garment on.
Let him never associate with immoral persons: half an instant is the
limit for the intercourse of the righteous with them. A wise man will
never engage in a dispute with either his superiors or inferiors : contro-
versy and marriage are to be permitted only between equals. Let not a
prudent man enter into contention : let him avoid uprofitable enmity.
A small loss may be endured ; but he should shun the wealth that is
acquired by hostility.

“ When a man has bathed, he must not wipe his limbs with a towel
nor with his hands, nor shake his hair, nor rinse his mouth before he has
risen. Let him not (when sitting) put one foot over another, nor stretch
forth his foot, in the presence of a superior, but sit with modesty in the
posture called Virdsana (or on his knees). He must never pass round a
temple upon his left hand, nor perform the ceremony of circumambu-
lating any venerable object in the reverse direction. A decent man
will not spit, nor eject any impurity, in front of the moon, fire, the
sun, water, wind, or any respectable person®; nor will he void urine
standing, nor upon the highway : he will never step over phlegm, ordure,
urine, or blood; nor is the expectoration of the mucus of the throat
allowable at the time of eating, offering sacrifices or oblations, or
repeating prayers, or in the presence of a respectable person.

* Manu, IV. 57. ♦ Ib. id. 78. * Ib. id. 45. ^ Ib. id. 53.

312 CONSEQUENCES OF VIRTUOUS AND DECOROUS CONDUCT.

‘‘ Let not a man treat women with disrespect, nor let him put entire
faith in them. Let him not deal impatiently with them, nor set them
over matters of importance. A man who is attentive to the duties of his
station will not go forth from his house without saluting the chaplets,
flowers, gems, clarified butter, and venerable persons in it. At proper
seasons he will salute respectfully the places where four roads meet,
when engaged in offering oblations with fire. Let him liberally relieve
the virtuous who are poor, and reverence those who are learned in the
Vedas. He who is a worshipper of the gods and sages, who gives cakes
and water to the manes, and who exercises hospitality, obtains the
highest regions after death. He who speaks wisely, moderately, and
kindly, goes to those worlds which are the inexhaustible sources of
happiness. He who is intelligent, modest, devout, and who reverences
wisdom, his superiors, and the aged, goes to heaven.

“ On the days called Parvas, on periods of impurity, upon unseason-
able thunder, and the occurrence of eclipses or atmospheric portents, a
wise man must desist from the study of the Vedas^. The pious man who
suppresses anger and envy, who is benevolent to all, and allays the fears
of others, secures, as the least of his rewards, enjoyment in Swarga.
A man should carry an umbrella, as a defence against sun and rain;
he should bear a staff when he goes by night, or through a wood ; and
he should walk in shoes, if he desires to keep his body from harm. As
he goes along he should not look up, nor about him, nor afar off, but
keep his eyes upon the ground to the extent of a couple of yards.

“The householder who expels all sources of imperfection is in a
great degree acquitted of the three ordinary objects of existence, desire,
wealth, and virtue ; sinless amongst the sinful ; speaking amicably to all
men ; his whole soul melting with benevolence ; final felicity is in his
grasp. The earth is upheld by the veracity of those who have subdued
their passions, and, following righteous practices, are never contaminated
by desire, covetousness, and wrath. Let therefore a wise man ever
speak the truth when it is agreeable, and when the truth would inflict

^ Manu, IV. loi, &c. The legislator is much more copious on this subject than
the author of the Purina.

THE TEUTH WHEN TO BE SPOKEN.

313

pain let him hold his peace. Let him not utter that which, though
acceptable, would be detrimental ; for it were better to speak that which
would be salutary, although it should give exceeding offence^. A
considerate man will always cultivate, in act, thought, and speech, that
which is good for living beings, both in this world and in the next

* So Manu, IV. 138. “ Let him say many respects very closely with the con-
what is true, but let him say what is tents of the fourth book of the Institutes
pleasing. Let him speak no disagreeable of Manu, on economics and private morals,
truth, nor let him speak agreeable false- will be evident from the instances cited
hood. This is a primeval rule.” of some of the parallel passages. Several

^ That the preceding chapter agrees in others might have been adduced.

4*-

CHAP. XIII.

Of S^riddha$, or rites in honour of ancestors, to be performed on occasions of rejoicing.
Obsequial ceremonies. Oi the Ekoddkhfa or monthly S^raddha, and the Sapindana
or annual one. By whom to be performed.

AuRVA continued. — “ The bathing of a father without disrobing is
enjoined when a son is bom ; and he is to celebrate the ceremony proper
for the event, which is the Sr&ddha offered upon joyous occasions^.
With composed mind, and thinking on nothing else, the Brahman should
offer worship to both the gods and progenitors, and should respectfully
circumambulate, keeping Brahmans on his left hand, and give them
food. Standing with his face to the east, he should present, with the

* The offerings of the Hindus to the
Pitris partake of the character of those of
the Romans to the lares and manes, but
bear a more conspicuous part in their
ritual. They are said indeed by Manu
(III. 203), in words repeated in the Vayu
and Matsya Purtlnas and Hari Vansa, to
be of more moment than the worship of
the gods : ftnpsrSi ftrfipWTt I

These ceremonies are not to be regarded
as merely obsequial ; for independently of
the rites addressed to a recently deceased
relative, and in connexion with him to
remote ancestors and to the progenitors
of all beings, which are of a strictly
obsequial or funereal description, offerings
to deceased ancestors, and the Pitris in
general, form an essential ceremony on a
great variety of festive and domestic occa-
sions. The Nirnaya Sindhu, in a passage
referred to by Mr. Colebrooke (As. Res.
VII.), specifies the following S^raddhas:
1. The Nitya, or perpetual; daily offer-
ings to ancestors in general : 3. The Nai-
mittika, or occasional ; as the Ekoddishfa,

or obsequial offerings on account of a
kinsman recently deceased : 3. The K&mya,
voluntary ; performed for the accomplish-
ment of a special design (ufH^irAli^) :
4. The Vriddhi; performed on occasions
of rejoicing or prosperity : 5. The Sapiii-
dana; offerings to all individual and to
general ancestors : 6. The Parvaiia S^rad-
dha; offerings to the manes on certain
lunar days called Parvas, or day of full
moon and new moon, and the eighth and
fourteenth days of the lunar fortnight:

7. The Goshchi; for the advantage of a
number of learned persons, or of an assem-
bly of Brahmans, invited for the purpose :

8. The S^uddhi ; one performed to purify
a person from some defilement; an expi-
atory S^r^dha: 9. The Karmauga; one
forming part of the initiatory ceremonies,
or Sanskiras, observed at conception, birth,
tonsure, &c. : 10. The Daiva; to which
the gods are invited: ii. The Yfitrfi
S'raddha ; held by a person going a
journey: and 12. The Pushfi S^raddha;
one performed to promote health and

OCCASIONS OF WOBSHIPPINO ANCESTORS.

315

pdrts of the hand sacred to the gods and to Praj&pati, balls of food^
with curds, unbniised grain, and jujubes ; and should perform, on every
accession of good fortune, the rite by which the class of progenitors
termed Ndndimukha is propitiated^. A householder should diligently
worship the Pitris so named, at the marriage of a son or daughter, on
entering a new dwelling, on giving a name to a child, on performing his
tonsure and other purificatory ceremonies, at the binding of the mother's
hair during gestation, or on first seeing the face of a son, or the like.

wealth. Of these, the four which are
considered the most solemn are the rite
performed for a parent, or near relative,
lately deceased; that which is performed
for kindred collectively ; that observed on
certain lunar days; and that celebrated
on occasions of rejoicing: vnr

i Nirnaya

Sindhu, p. 271.

Manu directs the balls to be made
from the remainder of the clarified butter
constituting the previous oblation to the
gods. HI. 215. Kulluka Bha{£a explains,
however, the oblation to consist partly of
Anna (vni) food, or boiled rice. The
latter is the article of which the balls
chiefly consist. Yajnawalkya directs them
to be made of rice and sesamum-seeds.
The Vdyu P. adds to these two ingre-
dients, honey and butter : but various
kinds of fruit, of pulse, and of grain,
and water, frankincense, sugar, and milk,
are also mixed up in the Pindas. Their
size also differs; and according to Angiras,
as quoted by Hemddri in the S^rMdha
Mayukha, they may be of the dimension
of the fruit of the jujube, or of the hog-
plum, of the fruit of the Bel, or of the
wood-apple, or of a fowPs egg. Some au-
thorities direct Pindas of a different size
for different S'rfiddhas; prescribing them

no larger than the wood-apple at the first
or pure funereal ceremony, and as big as
a cocoa-nut at the monthly and annual
S^raddha. In practice the Piiida is usu-
ally of such a magnitude that it may be
conveniently held by the hand.

^ We have here the authority of the
text for classing the Nandimukhas amongst
the Pitris (see p. 297) : the verse is,
ftnpTO: ^ writ?? iirftrt 1 lihri^

II and the same Gana
or class is presently again named: WRfl
fir ftrspro innft ^ 1 The Mantra
of the Vriddhi or festival S^raddha is also
said, in the Nirnaya Sindhu, to be
f^wr. ftnjaK H According to the
authorities, however, which arc cited in
that work, there seems to be some uncer-
tainty about the character of the Nandi-
mukhas ; and they are addressed both as
Pitris and gods : being in the former case
either the ancestors prior to the great
grandfather, ancestors collectively, or a
certain class of them; and in the latter,
being identified with the Vis'wadevas, or
a class of them called also Urddhavaktra.
The term Nandimukha is also applied to
the rite itself, or to the Vriddhi S'raddha,
and to one addressed to maternal ances-
tors. Nirnaya Sindhu, p. 268, &c.

316

OBSEQUIAL 4raDDHA.

The ^rdddha on such occasions, however, has been briefly alluded to.
Hear now, oh king, the rules for the performance of obsequial rites.

“ Having washed the corpse with holy water, decorated it with
garlands, and burnt it without the village, the kinsmen, having bathed
with their clothes on, are to stand with their faces to the south, and offer
libations to the deceased, addressing him by name, and adding, ‘wherever
thou mayest be They then return, along with the cattle coming from
pasture, to the village ; and upon the appearance of the stars retire to
rest, sleeping on mats spread upon the earth. Every day (whilst the
mourning lasts) a cake or ball of food^ is to be placed on the ground, as
an offering to the deceased ; and rice, without flesh, is to be daily eaten.
Brahmans are to be fed for as many days as the mourner pleases, for
the soul of the defunct derives satisfaction accordingly as his relatives
are content with their entertainment. On the first day, or the third, or
seventh, or ninth (after the death of a person), his kinsmen should
change their raiment, and bathe out of doors, and offer a libation of
water, with (tila) sesamum-seeds. On the fourth day® the ashes and
bones should be collected : after which the body of one connected with
the deceased by offerings of funeral cakes may be touched (by an indif-
ferent person), without thereby incurring impurity ; and those who are
related only by presentation of water are qualified for any occupation^.

* “ An oblation of water must be next
presented from the joined palms of the
hand, naming the deceased and the family
from which he sprang, and saying, ‘ May
this oblation reach thee.’” As. Res. VII.
244. The text has, tjv W
^ VTft[W. I

i The proper period of mourning is ten
days, on each of which offerings of cakes,
and libations of water, are to be made to
the deceased, augmenting the number of
cakes each day, so that on the last day
ten cakes are presented. When the period
is shorter, the same number of ten cakes
must be distributed amongst the several
days, or they may be all presented on

one day. Nirnaya Sindhu, p. 429.

® It should be, more correctly, on that
day on which the mourning ceases, or,
as previously mentioned, the first, third,
seventh, or ninth; but the authorities
vary, and, besides these, the second and
fomrth days, and certain days of the fort-
night or month, are specified. Nirnaya
Sindhu, p. 432.

^ They are no longer unclean. The
Sapiiidas, or those connected by offerings
of cakes to common ancestors, extend to
seven degrees, ascending or descending.
The Samfinodakas, or those similarly con-
nected by presentations of water, to four-
teen degrees.

PERIODS OF IMPURITY.

317

The former class of relatives may use beds, but they must still refrain
from unguents and flowers, and must observe continence, after the ashes
and bones have been collected (until the mourning is over). When the
deceased is a child, or one who is abroad, or who has been degraded, or
a spiritual preceptor, the period of uncleanness is but brief, and the
ceremonies with fire and water are discretional. The food of a family in
which a kinsman is deceased is not to be partaken of for ten days^; and
during that period, gifts, acceptance, sacrifice, and sacred study are
suspended. The term of impurity for a Brahman is ten days ; for a
Kshatriya, twelve ; for a VaiiSya, half a month ; and a whole month for a
S6dra^. On the first day after uncleanness ceases, the nearest relation
of the deceased should feed Brahmans at his pleasure, but in uneven
numbers, and offer to the deceased a ball of rice upon holy grass placed
near the residue of the food that has been eaten. After the guests have
been fed, the mourner, according to his caste, is to touch water, a
weapon, a goad, or a staff, as he is purified by such contact. He may
then resume the duties prescribed for his caste, and follow the avocation
ordinarily pursued by its members.

“ The Sraddha enjoined for an individual is to be repeated on the day
of his death (in each month for a year)*”, but without the prayers and
rites performed on the first occasion, and without offerings to the Viswa-
devas. A single ball of food is to be offered to the deceased, as the
purification of one person, and Brahmans are to be fed. The Brahmans
are to be asked by the sacrificer if they are satisfied ; and upon their
assent, the prayer, ‘ May this ever satisfy such a one’ (the deceased) is to
be recited.

8 That is, a mere guest or stranger is
not to partake of it. The food directed to
be given to Brahmans is given in general
only to the relatives of the deceased, who
are already unclean. In this respect our
text and the modern practice seem to
differ from the primitive system, as de-
scribed by Manu, III. 187. The eleventh
or twelfth day is the term on which the

S'raddha which crowns the whole of the
funeral rites is to be performed, and w'hen
Brahmans are to be invited. Niriiaya
Sindhu, p. 437.

* The number of Piiidas, however, is
for each case the same, or ten. Niniaya
Sindhu, p. 429.

So Manu, III. 251. It may be
doubted if the monthly S'riddha was part
4 M

318

THE MONTHLY IraDDHA.

“ This is the ^raddha called Ekoddishta, which is to be performed
monthly to the end of a twelvemonth from the death of a person ; at the
expiration of which the ceremony called Sapihdwa is to be observed.
The practices of this rite are the same as those of the monthly obsequies,
but a lustration is to be made with four vessels of water, perfumes, and
sesamum : one of these vessels is considered as dedicated to the deceased,
the other three to the progenitors in general ; and the contents of the
former are to be transferred to the other three, by which the deceased
becomes included in the class of ancestors, to whom worship is to be
addressed with all the ceremonies of the Srdddha. The persons who
are competent to perform the obsequies of relations connected by the
offering of the cake are the son, grandson, great grandson, a kinsman of
the deceased, the descendants of a brother, or the posterity of one allied
by funeral offerings. In absence of all these, the ceremony may be
instituted by those related by presentations of water only, or those
connected by offerings of cakes or water to maternal ancestors. Should
both families in the male line be extinct, the last obsequies may be
performed by women, or by the associates of the deceased in religious or
social institutions, or by any one who becomes possessed of the property
of a deceased kinsman.

“ Obsequial rites are of three descriptions, initiative, intermediate,
and subsequent. The first are those which are observed after the
burning of the corpse until the touching of water, weapons, &c. (or until
the cessation of uncleanness). The intermediate ceremonies are the
Sr4ddhas called Ekoddishta, which are offered every month: and the
subsequent rites are those which follow the Sapihdikaraha, when the
deceased is admitted amongst the ancestors of his race ; and the cere-
monies are thenceforth general or ancestral. The first set of rites (as
essential) are to be performed by the kindred of the father or mother,
whether connected by the offering of the cake or of water, by the
associates of the deceased, or by the prince who inherits his property.

of the ancient system, although KuUuka “ Purva, ‘ first Madhyama, 'middle;*
Bhaffa supposes it to be referred to (v. 248), and Uttara, ' last.*

and supplies the fancied omission of the text.

GENERAL ANCESTRAL RITES.

319

The first and the last rites are both to be performed by sons and other
relations, and by daughter’s sons, and their sons ; and so are the sacri-
fices on the day of the person’s death. The last class, or ancestral rites,
are to be performed annually, with the same ceremonies as are enjoined
for the monthly obsequies ; and they may be also performed by females.
As the ancestral rights are therefore most universal, I will describe
to you, oh king, at what seasons, and in what manner, they should be
celebrated.”

CHAP. XIV.

Of occasional S^rdddhas, or obsequial ceremonies : when most efficacious, and at

what places.

AuRVA proceeded. — “ Let the devout performer of an ancestral obla-
tion propitiate Brahm^, Indra, Rudra, the A^wins, the sun, fire, the

* We may here take the opportunity of
inquiring who are meant by the Pitris;
and, generally speaking, they may be
called a race of divine beings, inhabiting
celestial regions of their own, and receiv-
ing into their society the spirits of those
mortals for whom the rite of fellowship in
obsequial cakes with them, the Sapindi-
karana, has been duly performed. The
Pitris collectively, therefore, include a man’s
ancestors; but the principal members of
this order of beings are of a different
origin. The Vdyu, Matsya, and Padma
Purdnas, and Hari Yansa, profess to give
an account of the original Pitris. The
account is much the same, and for the
most part in the same words, in all. They
agree in distinguishing the Pitris into
seven classes ; three of which are without
form or composed of intellectual,

not elementary substance, and assuming
what forms they please ; and four are
corporeal When they come to

the enumeration of the particular classes
they somewhat differ, and the accounts in
all the works are singularly imperfect.
According to a legend given by the Vdyu
and the Hari Yansa, the first Pitris were
the sons of the gods. The gods having
offended Brahmd, by neglecting to worship
him, were cursed by him to become fools ;
but upon their repentance he directed

them to apply to their sons for instruc-
tion. Being taught accordingly the rites of
expiation and penance by their sons, they
addressed them as fathers; whence the
sons of the gods were the first Pitris.
it ifhn wanun i ^

ftmtlswri nfinirfinn; ii So the Mat-
sysa has finrfi I

‘ The Pitris are bom in the Manwantaras
as the sons of the gods.’ The Hari Yanw
makes the sons assume the character of
fathers, addressing them, ‘ Depart, chil-
dren;’ JTunrf l Again;

the Y4yu P. declares the seven orders of
Pitris to have been originally the first
gods, the Yairdjas, whom Brahmd, with
the eye of Yoga, beheld in the eternal
spheres, and who are the gods of the
gods: HURT wiw ww flrefiiT m

I il ^ wnn i

^ wnii— I

11 Again; in the same work we
have the incorporeal Pitris called Yairdjas,
from being the sons of the Prajdpati Yiraja:

ftrtpnoT: ^ itwmiij i firowt

flrwr. ^ WfT ^ It The Matsya
agrees with this latter statement, and adds
that the gods worship them:

unn firaww wmih i Tmfhr

11 The Hari Yansa has
the same statement, but more precisely

OBJECTS TO BE PROPITIATED.

321

Vasus, the winds, the Vifiwadevas, the sages, birds, men, animals, rep-
tiles, progenitors, and all existent things, by offering adoration to them

distinguishes the Vairdjas as one class
only of the incorporeal Pitris. The com-
mentator states the same, calling the three
incorporeal Pitris, Vairdjas, Agnishwattas,
and Varhishads; and the four corporeal
orders, Sukdlas, ^ngirasas, Suswadhas, and
Somapfis. The Vairdjas are described as
the fathers of Mena, the mother of Uma.
Their abode is variously termed the San-
tanika, Sanatana, and Soma loka. As the
posterity of Viraja, they are the Somasads
of Manu. The other classes of Pitris the
three Puranas agree with Manu in repre-
senting as the sons of the patriarchs, and
in general assign to them the same offices
and posterity. They are the following : —

Agnishwdttas — sons of Marichi, and
Pitris of the gods (Manu, Matsya, Padma):
living in Soma-loka, and parents of Ach-
choda (Matsya, Padma, Hari Vansa). The
Vayu makes them residents of Viraja-loka,
sons of Pulastya, Pitris of the demigods
and demons, and parents of Pivari ; omit-
ting the next order of Pitris, to whom
these circumstances more accurately refer.
The commentator on the Hari V. derives
the name from Agnishu (wfhr^), ^in or
by oblations to fire,^ and Atta (wTWn),
^ obtained,^ ^ invoked.^

Varhishads — sons of Atri, and Pitris of
the demons (Manu) : sons of Pulastya,
Pitris of the demons, residents in Vaibhrdja,
fathers of Pivari (Matsya, Padma, Hari V.).

These three are the formless or incor-
poreal Pitris.

Somapds — descendants of Bhrigu, or
sons of Kavi by Swadh£, the daughter of
Agni ; and Pitris of the Brahmans (Manu

and Vdyu P.). The Padma calls them
Ushmapas. The Hari V. calls the Soma-
pas, to whom it ascribes the same descent
as the V£yu, the Pitris of the S^udras ; and
the Suk&las the Pitris of the Brahmans.

Havishmantas — in the solar sphere,
sons of Angiras, and Pitris of the Ksha-
triyas ( Manu, Vfiyu, Matsya, Padma,
Hari Vans'a).

Ajyapas — sons of Kardama, Pitris
of the Vais'yas, in the Kamaduha-loka
(Manu, &c.) ; but the lawgiver calls them
the sons of Pulastya. The Pitris of the
Vaisyas are called Kavyas in the Nandi
Upapurana; and in the Hari Vansa and
its comment they are termed Suswadhas,
sons of Kardama, descended from Pulaha.

Sukalins — sons of Vasishfha, and Pitris
of the S^udras (Manu and Vayu P.). They
are not mentioned in the Padma. The
Matsya inserts the name and descent, but
specifies them as amongst the incorporeal
Pitris;

WTBT ^ it \ It may be

suspected that the passage is corrupt.
The Hari Vansa makes the Sukalas sons
of Vasishfha, the Pitris of the Brahmans ;
and gives the title of Soraapds to the Pitris
of the S^udras. In general this work fol-
lows the Vayu; but with omissions and
transpositions, as if it had carelessly muti-
lated its original.

Besides these Pitris or progenitors, other
heavenly beings are sometimes made to
adopt a similar character: thus Manu says,

The wise call our fathers Vasus ; our
paternal grandfathers, Rudras ; our pater-
nal great grandfathers, Adityas ; agreeably

4 N

322

OCCASIONAL iRADDHAS.

monthly, on the fifteenth day of the moon’s wane (or dark fortnight), or
on the eighth day of the same period in certain months, or at particular
seasons, as I will explain.

“ When a householder finds that any circumstance has occurred, or a
distinguished guest has arrived, on which account ancestral ceremonies
are appropriate, he should celebrate them. He should offer a voluntary
sacrifice upon any atmospheric portent, at the equinoctial and solstitial
periods, at eclipses of the sun and moon, on the sun’s entrance into a
zodiacal sign, upon unpropitious aspects of the planets and asterisms,
on dreaming unlucky dreams, and on eating the grain of the year’s
harvest. The Pitris derive satisfaction for eight years from ancestral
offerings upon the day of new moon when the star of the conjunction* is
Anur^dh4, Visdkhd, or Swdti ; and for twelve years when it is Pushya,
Ardrd, or Punarvasu. It is not easy for a man to effect his object, who is
desirous of worshipping the Pitris or the gods on a day of new moon
when the stars are those of Dhanish'thd, Purvabhadrapad^, or Sat4-
bliish^. Hear also an account of another class of Srdddhas, which afford
especial contentment to progenitors, as explained by Sanatkumdra, the
son of Brahmd, to the magnanimous Purfiravas, when full of faith and
devotion to the Pitris he inquired how he might please them. The third
lunar day of the month Vaisdkha (April, May), and the ninth of K^rtika

to a text of the Vedas:” that is, these dhu, p. 284. It may be doubted how
divine beings are to be meditated upon far any of these correctly represent the
along with, and as not distinct from, original notions inculcated by the texts of
progenitors. Hemadri quotes the Nandi the Vedas, from which, in the most essen-
Upapiu'ana for a different practice, and tial particulars, they are derived,
directs Vishnu to be identified with the ® When the Yogatdra, or principal star
father, Brahmd with the grandfather, and seen, is the chief star or stars of these
S'iva with the great grandfather. This, asterisms or lunar mansions respectively,
how^ever, is S'aiva innovation. The Vaish- see the table given by Mr. Colebrooke :
liavas direct Aniruddha to be regarded as As. Res. IX. p. 346. The first three
one’s-self, and Pradyumna, Sankarshana, named in the text are stars ^in Scorpio,
and V4sudeva as the three ancestors. Libra, and Arcturus : the second three are
Again, they are identified with Vanina, stars in Cancer, Gemini, and Orion ; and
Prajapatya, and Agni ; or, again, with the third are stars in the Dolphin, Pegasus,
months, seasons, and years. Nirnaya Sin- and Aquarius.

PLACES AT WHICH THEY MAY BE OFFERED.

323

(October, November), in the light fortnight ; the thirteenth of Nahha
(July, August), and the fifteenth of M&gha (January, February), in the
dark fortnight ; are called by ancient teachers the anniversaries of the
first day of a Yuga, or age (Yugddya), and are esteemed most sacred.
On these days, water mixed with sesamum- seeds should he regularly
presented to the progenitors of mankind ; as well as on every solar and
lunar eclipse ; on the eighth lunations of the dark fortnights of Agrahd-
yafia, M^ha, and Phalguna (December — February) ; on the two days
commencing the solstices, when the nights and days alternately begin
to diminish ; on those days which are the anniversaries of the beginning
of the Manwantaras ; when the sun is in the path of the goat ; and on
all occurrences of meteoric phenomena. A Sraddha at these seasons
contents the Pitris for a thousand years : such is the secret which they
have imparted. The fifteenth day of the dark half of the month M&gha,

when united with the conjunction of the asterism over which Varuna

/

presides (SatAbhishd), is a season of no little sanctity, when offerings are
especially grateful to the progenitors. Food and water presented by
men who are of respectable families, when the asterism Dhanishthd is
combined with the day of new moon, content the Pitris for ten thousand
years; whilst they repose for a whole age when satisfied by offerings
made on the day of new moon when Ardri is the lunar mansion.

“ He who, after having ofi'ered food and libations to the Pitris, bathes
in the Ganges, Satlaj, Vip4^ (Beyah), Saraswati, or the Gomati at
Naimisha, expiates all his sins. The Pitris also say, ‘After having
received satisfaction for a twelvemonth, we shall further derive gratifica-
tion by libations offered by our descendants at some place of pilgrimage,
at the end of the dark fortnight of Magha.’ The songs of the Pitris
confer purity of heart, integrity of wealth, prosperous seasons, perfect
rites, and devout faith ; all that men can desire. Hear the verses that
constitute those songs, by listening to which all those advantages will be
secured, oh prince, by you. ‘ That enlightened individual who begrudges
not his wealth, but presents us with cakes, shall be born in a distin-
guished family. Prosperous and affluent shall that man ever be, who in
honour of us gives to the Brahmans, if he is wealthy, jewels, clothes.

324

BONO OF THE PITRIS.

land, conveyances, wealth, or any valuable presents ; or who, with faith
and humility, entertains them with food, according to his means, at
proper seasons. If he cannot afford to give them dressed food, he must,
in proportion to his ability, present them with unboiled grain, or such
gifts, however trifling, as he can bestow. Should he be utterly unable even
to do this, he must give to some eminent Brahman, bowing at the same
time before him, sesamum-seeds adhering to the tips of his fingers, and
sprinkle water to us, from the palms of his hands, upon the ground; or
he must gather, as he may, fodder for a day, and give it to a cow; by
which he will, if firm in faith, yield us satisfaction. If nothing of this
kind is practicable, he must go to a forest, and lift up his arms to the
sun and other regents of the spheres, and say aloud — I have no money,
nor property, nor grain, nor any thing whatever fit for an ancestral
offering. Bowing therefore to my ancestors, I hope the progenitors will
be satisfied with these arms tossed up in the air in devotion.’ These
are the words of the Pitris themselves ; and he who endeavours, with
such means as he may possess, to fulfil their wishes, performs the
ancestral rite called a Sr^ddha.”

CHAP. XV.

What Brahmans are to be entertained at S'r^dhas. Different prayers to be recited.

Offermgs of food to be presented to deceased ancestors.

AuRVA proceeded. — “Hear next, oh prince, what description of
Brahman should be fed at ancestral ceremonies. He should be one
studied in various triplets of the Rich and Yajur Vedas one who is
acquainted with the six supplementary sciences of the Vedas ^ ; one who
understands the Vedas; one who practises the duties they enjoin one
who exercises penance; a chanter of the principal Sdma-veda^, an
officiating priest, a sister’s son, a daughter’s son, a son-in-law, a father-
in-law, a maternal uncle, an ascetic, a Brahman who maintains the five
fires, a pupil, a kinsman ; one who reverences his parents. A man should
first employ the Brahmans first specified in the principal obsequial

^ The Brahmans here particularized are
termed Triiifichiketa, Trimadhu, and Tri-
supariia ; and are so denominated, accord-
ing to the commentator, from particular
parts of the Vedas. The first is so called
from studying or reciting three Anuvakas
of the Kdfhaka branch of the Yajur-veda,
commencing 'with the term Trinachiketa ;
the second, from three Anuvakas of the
same Veda, beginning Madhuvatfi, &c. ;
and the third, from a similar portion,
commencing Brahmavan namami. The
first and third terms occur in Manu, III.
,185 ; and Kulluka Bhaft'a explains Tri-
n£chiketa to mean a portion of the Yajur-
veda, and the Brahman who studies it;
and Trisuparna, a part of the Rich, and
the Brahman who is acquainted with it.
The Niriiaya Sindhu explains the terms
in a like manner, but calls the Trisuparna,
as well as the Trinachiketa prayers, por-
tions of the Yajush. The Trimadhu it

assigns to the Rich. Other explanations
are also given to the terms Triiifichiketa
and Trisuparna : the first being explained
a Brahman who thrice performs the cere-
mony called Chayana; and the last, one
who, after the seven ascending generations,
worships the Pitris termed Somapfis. These
explanations are however considered less
correct than the preceding, and which are
thus given in the authority cited ;

TTfilw I

TRfumft 11

3 For the six Angas, see p. 284.

® So the commentator distinguishes the
Vedavit, the Brahman who understands the
meaning of the text of the Vedas, from
the Srotriya, who practises the rites he
studies.

* Portions of the Sfiman contained in the
Aranyaka are called the Jycshfha, ‘ elder*
or * principal’ Sfiman.

326

PERSONS TO BE INVITED TO A iSraDDHA.

rite; and the others (commencing with the ministering priest) in the
subsidiary ceremonies instituted to gratify his ancestors.

“ A false friend, a man with ugly nails or black teeth, a ravisher, a
Brahman who neglects the service of fire and sacred study, a vender of
the Soma plant, a man accused of any crime, a thief, a calumniator, a
Brahman who conducts religious ceremonies for the vulgar; one who
instructs his servant in holy writ, or is instructed in it by his servant ;
the husband of a woman who has been formerly betrothed to another ;
a man who is undutiful to his parents ; the protector of the husband of a
woman of the servile caste, or the husband of a woman of the servile caste ;
and a Brahman who ministers to idols— are not proper persons to be invited
to an ancestral offering On the first day let a judicious man invite
eminent teachers of the Vedas, and other Brahmans; and according to
their directions determine what is to be dedicated to the gods, and what
to the Pitris. Associated with the Brahmans, let the institutor of an
obsequial rite abstain from anger and . incontinence. He who having
eaten himself in a Sraddha, and fed Brahmans, and appointed them to
their sacred offices, is guilty of incontinence, thereby sentences his
progenitors to shameful suffering. In the first place, the Brahmans
before described are to be invited ; but those holy men who come to the
house without an invitation are also to be entertained. The guests are
to be reverently received with water for their feet, and the like ; and the
entertainer, holding holy grass in his hand, is to place them, after they
have rinsed their mouths, upon seats. An uneven number of Brahmans
is to be invited in sacrifices to the manes ; an even or uneven number
in those presented to the gods ; or one only on each occasion ®.

“ Then let the householder, inspired by religious faith, offer oblations
to the maternal grandfather, along with the worship of the Vi^wadevas

* Manu, III. 150, &c. dhas, and of the daily sacrifices of the

® As two or five at a ceremony dedi- householder. According to the Vfiyu this
cated to the gods; three at the worship was a privilege conferred upon them by
of the Ktris. Nirnaya Sindhu, p. 311. Brahmd and the Rtris, as a reward for

7 The worship of the Viswadevas (see religious austerities practised by them
p. 321) forms a part of the general S^rdd- upon Him^ya. Their introduction as a

OFFERINGS OF FOOD TO BE MADE.

327

or the ceremony called Vai^wadeva, which comprehends offerings to
both paternal and maternal ancestors, and to ancestors in general. Let
him feed the Brahmans who are appropriated to the gods, and to
maternal ancestors, with their faces to the north ; and those set apart
for the paternal ancestors, and ancestors in general, with their faces to
the east. Some say that the viands of the Srdddha should be kept
distinct for these two sets of ancestors, but others maintain that they are
to be fed with the same food, at the same time. Having spread Ku4a
grass for seats, and offered libations according to rule, let the sensible
man invoke the deities, with the concurrence of the Brahmans who are
present Let the man who is acquainted with the ritual offer a libation
to the gods with water and barley, having presented to them flowers,
perfumes, and incense. Let him offer the same to the Pitris, placed
upon his left; and with the consent of the Brahmans, having first
provided seats of Ku4a grass doubled, let him invoke with the usual
prayers the manes to the ceremony, offering a libation, on his left hand,
of water and sesamum. He will then, with the permission of the
Brahmans, give food to any guest who arrives at the time, or who is
desirous of victuals, or who is passing along the road; for holy saints

specific class seems to have originated in
the custom of sacrificing to the gods col-
lectively, or to all the gods, as the name
Viswadevas implies. They appear, how-
ever, as a distinct class in the Vedas, and
their assumption of this character is there-
fore of ancient date. The daily offering
to them is noticed by Manu, III. 90, 172 ;
and offerings to ‘the gods’ are also enjoined
at the beginning and end of a S'raddha.
Kulliika Bhaffa understands here the Vis-
wadevas, and it probably is so; but in
another verse different divinities are spe-
cified: “ First having satisfied Agni, Soma,
Yama, with clarified butter, let him pro-
ceed to satisfy the manes of his progeni-
tors.** v. 211. Manu also directs them

to be worshipped first and last in order.
See As. Res. VII. 265, 271, &c.

s The text is ‘ with their as-

sent but no noun occurs in tbe sentence
with which the relative is connected. It
must mean the Brahmans, however, as in
this passage of Vriddha Par&^a; ‘Let
the sacrificer place his left hand on the
Brahman’s right knee, and say, “ Shall I
invoke the VisVadevas?” and being de-
sired to invoke them, let him address them
with the two Mantras, “ Viswadevas, he is
come ! Viswadevas, hear him !” ’ THK MW

(Vim^Hi m wt

*nrj I 11

328

PRAYERS TO BE RECITED.

and ascetics, benefactors of mankind, are traversing this earth, disguised
in various shapes ^ On this account let a prudent man welcome a
person who arrives at such a season ; for inattention to a guest frustrates
the consequences of an ancestral offering.

“The sacrificer is then to offer food, without salt or seasoning, to
fire^*’, three several times, with the consent of the assistant Brahmans ;
exclaiming first, ‘ To fire, the vehicle of the oblations ; to the manes
Sw4h& !’ Next addressing the oblation to Soma, the lord of the proge-
nitors; and giving the third to Vaivaswata. He is then to place a very
little of the residue of the oblation in the dishes of the Brahmans ; and
next, presenting them with choice viands, well dressed and seasoned,
and abundant, he is to request them civilly to partake of it at their
pleasure. The Brahmans are to eat of such food attentively, in silence,
with cheerful countenances, and at their ease. The sacrificer is to give
it to them, not churlishly, nor hurriedly, but with devout faith.

“ Having next recited the prayer for the discomfiture of malignant
spirits and scattered sesamum-seeds upon the ground, the Bralimans
who have been fed are to be addressed, in common with the ancestors of
the sacrificer, in this manner : ‘ May my father, grandfather, and great
grandfather, in the persons of these Brahmans, receive satisfaction!
May my father, grandfather, and great grandfather derive nutriment
from these oblations to fire! May my father, grandfather, and great
grandfather derive satisfaction from the balls of food placed by me upon
the ground! May my father, grandfather, and great grandfather be
pleased with what I have this day offered them in faith! May my
maternal grandfather, his father, and his father, also enjoy contentment
from my offerings! May all the gods experience gratification, and all
evil beings perish! May the lord of sacrifice, the imperishable deity

9 This notion occurs more than once in sequent to the offerings to the Viswa-
the V4yu, in nearly the same words : ftrn devas.

finned \ AWI^OllIVim “ The Rakshoghna Mantra; the extin-

ll guishing of a lamp, lighted to keep off

This places the initiatory oblations evil spirits, which is accompanied by a
noticed by Manu ( see note 7 ) sub- Mantra, or prayer. As. Res. VII. 274.

DISMISSAL OF THE MANES, &C.

329

Hari, be the acceptor of all oblations made to the manes or the gods!
and may all malignant spirits, and enemies of the deities, depart from
the rite.’

When the Brahmans have eaten sufficiently, the worshipper must
scatter some of the food upon the ground, and present them individually
with water to rinse their mouths ; then, with their assent, he may place
upon the ground balls iDade up of boiled rice and condiments, along
with sesamum-seeds. With the part of his hand sacred to the manes he
must offer sesamum-seeds, and water from his joined palms ; and with
the same part of his hand he must present cakes to his maternal ances-
tors. He should in lonely places, naturally beautiful, and by the side of
sacred streams, diligently make presents (to the manes and the Brah-
mans) *2. Upon Ku4a grass, the tips of which are pointed to the south,
and lying near the fragments of the meat, let the householder present
the first ball of food, consecrated with flowers and incense, to his father ;
the second to his grandfather; and the third to his great grandfather;
and let him satisfy those who are contented with the wipings of his
hand, by wiping it with the roots of Kusa grass*-’. After presenting
balls of food to his maternal ancestors in the same manner, accompanied
by perfumes and incense, he is to give to the principal Brahmans water
to rinse their mouths ; and then, with attention and piety, he is to give
the Brahmans gifts, according to his power, soliciting their benedictions,
accompanied with the exclamation ‘Swadha*^!’ Having made presents
to the Brahmans, he is to address himself to the gods, saying, ‘ May
they who are the Vi^wadevas be pleased with this oblation!’ Having
thus said, and the blessings to be solicited having been granted by the
Brahmans, he is to dismiss first the paternal ancestors, and then the
gods. The order is the same with the maternal ancestors and the gods
in respect to food, donation, and dismissal. Commencing with the

Part of this passage is in the words
of Manu, III. ao; ; ww#;

I It is omitted in the MSS. in
the Bengali character.

Manu, III. ai6.

“ Then let the Brahmans address him,
saying, ^ Swadhd for in all ceremonies
relating to deceased ancestors, the word
Swadhd is the highest benison.^^ Manu,
III. 25a.

330

THINGS PURE AT OBSEQUIES.

washing of the feet, until the dismissing of the gods and Brahmans, the
ceremonies are to be performed first for paternal ancestors, and then
for ancestors on the mother’s side. Let him dismiss the Brahmans
with kindly speeches and profound respect, and attend upon them at
the end of the Srdddha, until permitted by them to return. The
wise man will then perform the invariable worship of the Vi^wadevas,
and take his own meal along with his friends, his kinsmen, and his
dependants.

“ In this manner an enlightened householder will celebrate the obse-
quial worship of his paternal and maternal ancestors, who, satisfied by
his offerings, will grant him all his desires. Three things are held
pure at obsequies, a daughter’s son, a Nepal blanket, and sesamum-
seeds and the gift, or naming, or sight of silver is also propitious**.
The person offering a Srdddha should avoid anger, walking about,
and hurry; these three things are very objectionable. The Vi^wadevas,
and paternal and maternal ancestors, and the living members of a man's
family are all nourished by the offerer of ancestral oblations.

We have here the words of Manu ;

i III.

235. ^ Three things are held pure at such
obsequies, the daughter’s son, the Nepal
blanket, and sesamum -seed.’ Sir Wm.
Jones’s translation of these terms rests
upon the explanation of Kulluka Bhaf^a
of this and the verse preceding;

^ Let him give his daughter’s son, though
a religious student, food at a Sfraddha,
and the blanket for a seat.’ The com-
mentator on our text says that some
understand by Dauhitra, clarified butter
made from the milk of a cow fed with
grass gathered on the day of new moon ;
and some explain it a plate or dish of
bufialo horn. Kutapa he interprets by
Ash^ama Muhiirtta, the eighth hour of

the day, or a little after noon, although
he admits that some render it a blanket
made of goats’ wool. These explanations
are also noticed in the Nirnaya Sindhu,
p. 302 ; and, upon the authority of the
Matsya P., Kutapa is said to mean eight
things, which equally consume (Tapa) all
sin (Ku), or noon, a vessel of rhinoceros’
horn, a nepal blanket, silver, holy grass,
sesamum, kine, and a daughter’s son :
NutTf : HBTinl w inn ^mi<44Q<4: ipih

fsw RWR wiftir. I wrt^ HTWWtn;

So the Matsya P. has ‘ the gift,
sight, and name of silver are desired TW
Kwr TPiIT WW I The notion

originates with Manu, III. 202.

PREFERENCE OF A. YOGI OVER THE BRAHMANS.

331

The clasB of Pitris derives support from the moon, and the moon
is sustained by acts of austere devotion. Hence the appointment of
one who practises austerities is most desirable. A Yogi set before a
thousand Brahmans enables the institutor of obsequial rites to enjoy
all his desires

The same doctrine is inculcated by Brahman intent on scriptural knowledge
the Vayu P. ; but it appears to be a and on austere devotion on a level, and
Paur^nik innovation, for Manu places the makes no mention of the Yogi. Ill, 134.

CHAP. XVI.

ThmgB proper to be offered as food to deceased aDceatora : prohibited things. Circum-
stances vitiating a S^rdddha : how to be avoided. Song of the Htris, or progenitors,
heard by Ikshwdku.

Aurva continued. — ** Ancestors are satisfied for a month with offerings
of rice or other grain, with clarified butter ^ with fish, or the flesh of the
hare, of birds, of the hog, the goat, the antelope, the deer, the gayal, or
the sheep, or with the milk of the cow, and its products®. They are for
ever satisfied with flesh (in general), and with that of the long-eared
white goat in particular. ^The flesh of the rhinoceros, the K61a4dka
potherb, and honey, are also especial sources of satisfaction to those
worshipped at ancestral ceremonies. The birth of that man is the
occasion of satisfaction to his progenitors who performs at the due time
their obsequial rites at Gaya. Grains that spring up spontaneously, rice
growing wild. Panic of both species (white or black), vegetables that
grow in forests, are fit for ancestral oblatibns ; as are barley, wheat, rice,
sesamum, various kinds of pulse, and mustard. On the other hand, a
householder must not offer any kind of grain that is not consecrated
by religious ceremonies on its first coming into season; nor the pulse
called RajamSsha, nor millet, nor lentils, nor gourds, nor garlick, nor
onions, nor nightshade, nor camels* thorn, nor salt, nor the efflorescence
of salt deserts, nor red vegetable extracts, nor any thing that looks like
salt, nor any thing that is not commendable ; nor is water fit to be offered
at a Srdddha that has been brought by night, or has been abandoned, or

* See Manu, III. 266, &c. The articles
are much the same; the periods of satis-
faction somewhat vary.

“ The expression Gavya (ww) implies
all that is derived from a cow, but in the
text it is associated with ‘ flesh and, as
the commentator observes, some consider
the flesh of the cow to be here intended :

l but this, he adds,
relates to other ages. In the Kali or pre-
sent age it implies milk and preparations

of milk. The sacrifice of a cow or caff
formed part of the ancient S'raddha. It
then became typical, or a bull was turned
loose, instead of being slaughtered; and
this is still practised on some occsions.
In Manu, the term Gavya is coupled with
others, which limit its application :

^ 'iPTOT w I ‘A whole year

with the milk of cows, and food made of
that milk.’ III. *71.

SONG OF THE PITRIS, HEARD BY IKSHwAkU. 333

is SO little as not to satisfy a cow, or smells badly, or is covered with froth.
The milk of animals with undivided hoofs, of a camel, a ewe, a deer, or a
buffalo, is unfit for ancestral oblations. If an obsequial rite is looked at
by a eunuch, a man ejected from society, an outcast, a heretic, a drunken
man, or one diseased, by a cock, a naked ascetic ^ a monkey, a village
hag, by a woman in her courses or pregnant, by an unclean person, or by
a carrier of corpses, neither gods nor progenitors will partake of the food.
The ceremony should therefore be performed in a spot carefully enclosed.
Let the performer cast sesamum on the ground, and drive away malig-
nant spirits. Let him not give food that is fetid, or vitiated by hairs or
insects, or mixed with acid gruel, or stale. Whatever suitable food is
presented with pure faith, and with the enunciation of name and race, to
ancestors, at an obsequial oblation, becomes food to them (or gives them
nourishment). In former times, O king of the earth ! this song of the
Pitris was heard by IkshwAku, the son of Manu, in the groves of KalApa
(on the skirts of the Himalaya mountains) : ‘ Those of our descendants
shall follow a righteous path who shall reverently present us with cakes at
Gaya. May he be born in our race who shall give us, on the thirteenth
of Bhddrapada and MAgha, milk, honey, and clarified butter ; or when
he marries a maiden, or liberates a black bulH, or performs any
domestic ceremony agreeable to rule, accompanied by donations to the
Brahmans^!’ ”

•' Nagna is literally ‘ naked,’ but, as
explained in the following chapter, means
a Jain mendicant. No such person is
included by Manu (III. 239, &c.) amongst
those who defile a S^r^ddha by looking
upon it. The Vayu contains the same
prohibition : l

* Nila vrisha ; but this animal is not
altogether or always black. In the BiAhma
P., as quoted in the Nirnaya Sindhu, it is
said to be of a red colour, with light face
and tail, and white hoofs and horns ; or a
white bull, with black face, &c. ; or a
black bull, with white face, tail, and feet.

Very full descriptions of the S(raddha
occur in almost all the Puraiias, especially
in the Vdyu, Kurma, Mdrkandeya,Vdmana,
and Garuda. llie Matsya and Padma
( S^rish^hi Khanda ) contain descriptions
which are much the same as that of the
Vayu. The accounts of the BiAhma, Agni,
and Varaha are less full and regular than
in some of the others; and in none of
them is the subject so fully and perspi-
cuously treated as in our text. For satis-
factory information, however, the S^raddha
Mayiikha and the Nirnaya Sindhu should
be consulted.

CHAP. XVII.

Of heretics, or those who reject the authority of the Vedas : their origin, as described
by Vasishfha to Bhishma : the gods, defeated by the Daityas, praise Vishnu : an
illusory being, or Buddha, produced from his body.

Para^ara . — Thus, in former days, spake the holy Aurva to the
illustrious monarch Sagara, when he inquired concerning the usages
proper to be practised by mankind ; and thus I have explained to you
the whole of those observances against which no one ought to transgress.

Maitreya. — You have told me, venerable sir, that an ancestral rite is
not to be looked upon by certain persons, amongst whom you mentioned
such as were apostates. I am desirous to learn whom you intended by
that appellation ; what practices bestow such a title upon a man ; and
what is the character of the individual to whom you alluded.

Parasara. — The Rig, Yajur, and Sdma Vedas constitute the triple
covering of the several castes, and the sinner who throws this off is said
to be naked (or apostate). The three Vedas are the raiment of all the
orders of men, and when that is discarded they are left bare ^ On this
subject hear what 1 heard my grandfather, the pious Va^ishtha, relate to
the magnanimous Bhishma :

1 This idea is expressed in nearly the
same terms in the Vdyu P. : JJJITwi

vrtn I ‘The three Vedas are the cover-
ing of all beings, and they who throw it
off through delusion are called Nagnas,
naked.* The notion is probably original
with neither of the Puraiias, and the meta-
phorical sense of the term is not that in
which it was first employed; ascetics,
whether of the Bauddha or of the Digam-
bara order of Jains, being literally Nagnas,
or going naked. The qualified application
of it, however, was rendered necessary by
the same practice being femUiar to ascetics

of the orthodox faith. To go naked was
not necessarily a sign of a heretic, and
therefore his nudity was understood to be,
rejecting the raiment of holy writ. Thus
the Vdyu P. extends the word to all
ascetics, including naked Brahmans, who
practise austerities fruitlessly, that is, here-
tically or hypocritically ; ^ ^ y«n ^

^ fkw: ^ mft yqr wnfi %
vrt: I ‘ The Brahman who un-
profitably bears a staff, shaves his head,
goes naked, makes a vow, or mutters
prayers, all such persons are called Nag-
nas and the like.*

THE GODS DEFEATED BY THE DA1TYA8. 335

There was formerly a battle between the gods and demons, for the
period of a divine year, in which the gods were defeated by the demons
under the command of Hrada^. The discomfited deities fled to the
northern shore of the milky ocean, where engaging in religious penance
they thus prayed to Vishfiu : “ May the first of beings, the divine
Vishfiu, be pleased with the words that we are about to address to him,
in order to propitiate the lord of all worlds; from which mighty cause
all created things have originated, and into whom they shall again
dissolve ! Who is able to declare his praise ? We, who have been put
to shame by the triumph of our foes, will glorify thee, although thy
true power and might be not within the reach of words. Thou art earth,
water, fire, air, ether, mind, crude matter, and primeval soul: all this
elementary creation, with or without visible form, is thy body ; all, from
Brahmd to a stock, diversified by place and time. Glory to thee, who
art Brahm4, thy first form, evolved from the lotus springing from thy
navel, for the purpose of creation. Glory to thee, who art Indra, the
sun, Rudra, the Vasus, fire, the winds, and even also ourselves. Glory
to theo, Govinda, who art all demons, whose essence is arrogance and
want of discrimination, unchecked by patience or self-control. Glory
to thee, who art the Yakshas, whose nature is charmed with sounds,
and whose frivolous hearts perfect knowledge cannot pervade. Glory
to thee, who art all fiends, that walk by night, sprung from the quality
of darkness, fierce, fraudulent, and cruel. Glory to thee, Jandrddana,
who art that piety which is the instrument of recompensing the virtues
of those who abide in heaven. Glory to thee, who art one with the
saints, whose perfect nature is ever blessed, and traverses unobstructed
all permeable elements. Glory to thee, who art one with the serpent
race, double-tongued, impetuous, cruel, insatiate of enjoyment, and
abounding with wealth. Glory to thee, who art one with the Rishis,
whose <nature is free from sin or defect, and is identified with wisdom
and tranquillity. Glory to thee, oh lotus-eyed, who art one with time,
the form that devours, without remorse, all created things at the termi-
nation of the Kalpa. Glory to thee, who art Rudra, the being that

^ A son of Hiranyakas'ipu (p. 124).

THE GODS APPLY TO VISHliSrU.

236

dances with delight after he has swallowed up all things, the gods and
the rest, without distinction. Glory to thee, Janirddana, who art man,
the agent in developing the results of that activity which proceeds from
the quality of foulness. Glory to thee, who art brute animals, the
universal spirit that tends to perversity, which proceeds from the quality
of darkness, and is encumbered with the twenty-eight kinds of obstruc-
tions*. Glory to thee, who art that chief spirit which is diversified in
the vegetable world, and which, as the essence of sacrifice, is the instru-
ment of accomplishing the perfection of the universe. Glory to thee,
who art every thing, and whose primeval form is the objects of percep-
tion, and heaven, and animals, and men, and gods. Glory to thee, who
art the cause of causes, the supreme spirit ; who art distinct from us and
all beings composed of intelligence and matter and the like, and with
whose primeval nature there is nothing that can be compared. We bow
to thee, O lord, who hast neither colour, nor extension, nor bulk, nor
any predicable qualities ; and whose essence, purest of the pure, is
appreciable only by holy sages. We bow to thee, in the nature of
Brahma, uncreated, undecaying ; who art in our bodies, and in all other
bodies, and in all living creatures ; and besides whom there is nothing
else. We glorify that V^sudeva, the sovereign lord of all, who is without
soil, the seed of all things, exempt from dissolution, unborn, eternal,
being in essence the supreme condition of spirit, and in substance the
whole of this universe.”

Upon the conclusion of their prayers, the gods beheld the sovereign
deity Hari, armed with the shell, the discus, and the mace, riding on
Garuda. Prostrating themselves before him, they addressed him, and
said, “Have compassion upon us, O lord, and protect us, who have
come to thee for succour from the Daityas. They have seized upon the
three worlds, and appropriated the offerings which are our portion,
taking care not to transgress the precepts of the Veda. Although we,
as well as they, are parts of thee, of whom all beings consist, yet we
behold the world impressed by the ignorance of unity, with the belief of
its separate existence. Engaged in the duties of their respective orders,

“ See p. 35. n. 5.

AN ILLUSORY FORM PROCESDB FROM HIM.

33t

and following the paths prescribed by holy writ, practising also religious
penance, it is impossible for us to destroy them. Do thou, whose wisdom
is immeasurable, instruct us in some device by which we may be able to
exterminate the enemies of the gods.”

When the mighty Vishhu heard their request, be emitted from his
body an illusory form, which be gave to the gods, and thus spake:
“ This deceptive vision shall wholly beguile the Daityas, so that, being
led astray from the path of the Vedas, they may be put to death ; for
all gods, demons, or others, who shall be opposed to the authority of the
Veda, shall perish by my might, whilst exercised for the preservation of
the world. Go then, and fear not : let this delusive vision precede you ;
it shall this day be of great service unto you, oh gods !”

CHAP. XVIII.

Buddha goes to the earth, and teaches the Daityas to contemn the Vedas : his sceptical
doctrines: his prohibition of animal sacrifices. Meaning of the term Bauddha.
Jainas and Bauddhas ; their tenets. The Daityas lose their power, and are over-
come by the gods. Meaning of the term Nagna. Consequences of n^lect of duty.

' Stoiy of Batadhanu and his wife S^aivyd. Communion with heretics to be shunned.

ParA^ara . — ^After this, the great delusion, having proceeded to
earth, beheld the Daityas engaged in ascetic penances upon the banks
of the Narmadd river and approaching them in the semblance of a
naked mendicant, with his head shaven, and carrying a bunch of pea*
cock’s feathers ^ he thus addressed them in gentle accents: “Ho, lords
of the Daitya race! wherefore is it that you practise these acts of
penance? is it with a view to recompense in this world, or in another?”
“ Sage,” replied the Daityas, “ we pursue these devotions to obtain a
reward hereafter ; why should you make such an inquiry ?” “ If you are
desirous of final emancipation,” answered the seeming ascetic, “ attend
to my words, for you are worthy of a revelation which is the door to
ultimate felicity. The duties that I will teach you are the secret path to
liberation; there are none beyond or superior to them: by following
them you shall obtain either heaven or exemption from future existence.
You, mighty beings, are deserving of such lofty doctrine.” By such
persuasions, and by many specious arguments, did this delusive being
mislead the Daityas from the tenets of the Vedas ; teaching that the
same thing might be for the sake of virtue and of vice ; might be, and
might not be ; might or might not contribute to liberation ; might be the

< The situation chosen for the first ap- 2 A bunch of peacock’s feathers is still
pearance of the heresy agrees well enough an ordinary accompaniment of a Jain men-
with the great prevalence of the Jain faith dicant. According to the Hindi poem,
in the west of India in the eleventh and the Prithu Rai Charitra, it was borne by
twelfth centuries (As. Res. XVI. 318), or the Buddhist Amara Sinha ; but that work
perhaps a century earlier, and is a circum- is not, perhaps, very good authority for
stance of some weight in investigating the Bauddha observances, at least of an ancient
date of the Vishnu Purana. date.

THE SAITYAS INSTRUCTED IN HERETICAL DOCTRINE. 330

supreme object, and not the supreme object ; might be effect, and not be
effect; might be manifest, or not be manifest; might be the duty of
those who go naked, or who go clothed in much raiment : and so the
Daityas were seduced from their proper duties by the repeated lessons of
their illusory preceptor, maintaining the equal truth of contradictory
tenets^; and they were called ArhatasS from the phrase he had employed
of “ Ye are worthy (Arhatha) of this great doctrine ;” that is, of the false
doctrines which he persuaded them to embrace.

The foes of the gods being thus induced to apostatize from the religion
of the Vedas, by the delusive person sent by Vishhu, became in their
turn teachers of the same heresies, and perverted others; and these,
again, communicating their principles to others, by whom they were still
further disseminated, the Vedas were in a short time deserted by most of
the Daitya race. Then the same deluder, putting on garments of a red
colour, assuming a benevolent aspect, and speaking in soft and agree-
able tones, addressed others of the same family, and said to them, “ If,
mighty demons, you cherish a desire either for heaven or for final repose,
desist from the iniquitous massacre of animals (for sacrifice), and heat
from me what you should do. Know that all that exists is composed of
discriminative knowledge. Understand my words, for they have been
uttered by the wise. This wwld subsists without 8upport,_and engaged
in the pursuit of error, which it mistakes for knowledge, as well as
vitiated by passion and the rest, revolves in the straits of existence.” In
this manner, exclaiming to them, “ Know !” (Budhyadwam), and they
replying, “ It is known” (Budhyate), these Daityas were induced by the

’> In this and the preceding contradic- definable; 7. it is, and it is not, and is
tions it is probable that the writer refers, not definable. Hence the Jains are also
although not with much precision, to the termed Saptavddis and Saptabhangis, as-
sceptical tenets of the Jainas, whence they sertors and oppugners of seven proposi-
are called commonly Sy&dv4dis, assartors tions. As. Res. XVII. 271 ; and Trans,
of probabilities, or of what may be. These Royal As. Soc. I. 555.
usually form seven categories, or, i. a ^ Here is farther confirmation of the
thing is; 2. it is not; 3. it is, and it is Jains being intended by our text, as the term
not,; 4. it is not definable ; 5. it is, but is Arhat is more particularly applied to them,
not definable ; 6. it is not, neither is it although it is also used by the Buddhists.

340

OTHERS BESIDES THE DAITYAS BECOME APOSTATES.

arch deceiver to deviate from their religious duties (and become Baud-
dhas), by his repeated arguments and variously urged persuasions-^.
When they had abandoned their own faith, they persuaded others to
do the same, and the heresy spread, and many deserted the practices
enjoined by the Vedas and the laws.

The delusions of the false teacher paused not with the conversion of
the Daityas to the Jaina and Bauddha heresies, but with various erro-
neous tenets he prevailed upon others to apostatize, until the whole were
led astray, and deserted the doctrines and observances inculcated by
the three Vedas. Some then spake evil of the sacred books ; some
blasphemed the gods; some treated sacrifices and other devotional
ceremonies with scorn ; and others calumniated the Brahmans. “ The
precepts,” they cried, “that lead to the injury of animal life (as in
sacrifices) are highly reprehensible. To say that casting butter into
flame is productive of reward, is mere childishness. If Indra, after
having obtained godhead by multiplied rites, is fed upon the wood used
as fuel in holy fire, he is lower than a brute, which feeds at least upon
leaves. If an animal slaughtered in religious worship is thereby raised
to heaven, would it not be expedient for a man who institutes a sacrifice

to kill his own father for a victim ? If that which is eaten by one at a

/

Sr&ddha gives satisfaction to another, it must be unnecessary for one
who resides at a distance to bring food for presentation in person
“ First, then, let it be determined what may be (rationally) believed by
mankind, and then,” said their preceptor, “you will find that felicity
may be expected from my instructions. The words of authority do not,
mighty Asuras, fall from heaven : the text that has reason is alone to be
acknowledged by me, and by such as you are By such and similar

* We have therefore the Bauddhas no- are tarrying at home ; it will be of equal
ticed as a distinct set. If the author benefit to him as if he offered it himself;
Avrote from a personal knowledge of Bud- he will equally eat of the consecrated fimd.
dhists in India, he could not have written ^ We have in these passages, no doubt,
much later than the loth or iith century, allusion to the Vfirhaspalyas, or followers

^ That is, according to the commentator, of Vribaspati, who seem to have been nu-
ll S^raddha may be performed for a man merous and bold at some period anterior
who is abroad by any of his kinsmen who to the 14th century. As. Res. XVI. 5.

HERETICS NOT TO BE ASSOCIATED WITH.

341

lessons the Daityas were perverted, so that not one of them admitted
the authority of the Vedas.

When the Daityas had thus declined from the path of the holy
writings, the deities took courage, and gathered together for battle.
Hostilities accordingly were renewed, but the demons were now defeated
and slain by the gods, who had adhered to the righteous path. The
armour of religion, which had formerly protected the Daityas, had
been discarded by them, and upon its abandonment followed their
destruction

Thus, Maitreya, you are to understand that those who have seceded
from their original belief are said to be naked, because they have thrown
off the garment of the Vedas. According to the law there are four
conditions or orders of men (of the three first castes), the religious
student, the householder, the hermit, and the mendicant. There is no
fifth state ; and the unrighteous man who relinquishes the order of the
householder, and does not become either an anchoret or a mendicant, is
also a naked (seceder). The man who neglects his permanent observ-
ances for one day and night, being able to perform them, incurs thereby
sin for one day ; and should he omit them, not being in trouble, for a
fortnight, he can be purified only by arduous expiation. The virtuous
must stop to gaze upon the sun after looking upon a person who has
allowed a year to elapse without the observance of the perpetual cere-
monies; and they must bathe with their clothes on should they have
touched him : but for the individual himself no expiation has been
declared. There is no sinner upon earth more culpable than one in
whose dwelling the gods, progenitors, and spirits, are left to sigh unwor-
shipped. Let not a man associate, in residence, sitting, or society, with
him whose person or whose house has been blasted by the sighs of the
gods, progenitors, and spirits. Conversation, interchange of civilities, or
association with a man who for a twelvemonth has not discharged his

•* We may have in this conflict of the
orthodox divinities and heretical Daityas
some covert allusion to political troubles,
growing out of religious differences, and

the final predominance of Brahmanism.
Such occurrences seem to have preceded
the invasion of India by the Mohammedans,
and prepared the way for their victories.

343

STORY OF 4aTADHANU AND ^AIYVi.

religious duties, is productive of equality of guilt ; and the person who
eats in the house of such a man, or sits down with him, or sleeps on the
same couch with him, becomes like him instantaneously. Again; he
who takes his food without shewing reverence to the gods, progenitors,
spirits, and guests, commits sin. How great is his sin ! The Brahmans,
and men of the other castes, who turn their faces away from their proper
duties, become heretics, and are classed with those who relinquish pious
works. Remaining in a place where there is too great an intermixture
of the four castes is detrimental to the character of the righteous. Men
fall into hell who converse with one who takes his food without offering
a portion to the gods, the sages, the manes, spirits, and guests. Let
therefore a prudent person carefully avoid the conversation, or the
contact, and the like, of those heretics who are rendered impure by
their desertion of the three Vedas. The ancestral rite, although per-
formed with zeal and faith, pleases neither gods nor progenitors if it be
looked upon by apostates.

It is related that there was formerly a king named Satadhanu, whose
wife Saivyd was a woman of great virtue. She was devoted to her
husband, benevolent, sincere, pure, adorned with every female excel-
lence, with humility, and discretion. The Rdjd and his wife daily
Avorshipped the god of gods, Jandrddana, with pious meditations, obla-
tions to fire, prayers, gifts, fasting, and every other mark of entire faith,
and exclusive devotion. On one occasion, when they had fasted on the
full moon of Kdrtika, and had bathed in the Bhagirathi, they beheld, as
they came up from the water, a heretic approach them, who was the
friend of the Rajd’s military preceptor. The Rajd, out of respect to the
latter, entered into conversation with the heretic; but not so did the
princess ; reflecting that she was observing a fast, she turned from him,
and cast her eyes up to the sun. On their arrival at home, the husband
and wife, as usual, performed the worship of Vishfiu, agreeably to the
ritual. After a time the BAjk, triumphant over his enemies, died ; and
the princess ascended the funeral pile of her husband.

In consequence of the fault committed by Satadhanu, by speaking to
an infidel when he was engaged in a solemn fast, he was born again as a

REPEATED BIRTHS OF iXTADHANU AS AN ANIMAL. 343

dog. His wife was born as the daughter of the of Ka4i, with a
knowledge of the events of her preexistence, accomplished in every
science, and endowed with every virtue. Her father was anxious to give
her in marriage to some suitable husband, but she constantly opposed
his design, and the king was prevented by her from accomplishing her
nuptials. With the eye of divine intelligence she knew that her own
husband had been regenerate as a dog, and going once to the city of
Yaidi44 she saw the dog, and recognised her former lord in him.
Knowing that the animal was her husband, she placed upon his neck
the bridal garland, accompanying it with the marriage rites and prayers :
but he, eating the delicate food presented to him, expressed his delight
after the fashion of his species ; at which she was much ashamed, and,
bowing reverently to him, thus spake to her degraded spouse : “ Recall
to memory, illustrious prince, the ill-timed politeness on account of
which you have been bom as a dog, and are now fawning upon me. In
consequence of speaking to a heretic, after bathing in a sacred river, you
have been condemned to this abject birth. Do you not remember it?”
Thus reminded, the Rdja recollected his former condition, and was lost
in thought, and felt deep humiliation. With a broken spirit he went
forth from the city, and falling dead in the desert, was born anew as a
jackal. In the course of the following year the princess knew what had
happened, and went to the mountain Kol^hala to seek for her husband.
Finding him there, the lovely daughter of the king of the earth said to
her lord, thus disguised as a jackal, “ Dost thou not remember, oh king,
the circumstance of conversing with a heretic, which 1 called to thy
recollection when thou wast a dog?” The Rajd, thus addressed, knew
that what the princess had spoken was true, and thereupon desisted
from food, and died. He then became a wolf ; but his blameless wife
knew it, and came to him in the lonely forest, and awakened his remem-
brance of his original state. “ No wolf art thou,” she said, “ but the
illustrious sovereign Satadhanu. Thou wast then a dog, then a jackal,
and art now a wolf.” Upon this, recollecting himself, the prince aban-
doned his life, and became a vulture ; in which form his lovely queen
still found him, and aroused him to a knowledge of the past. “ Prince,”

344

8ATADHANU FINALLY OBTAINS HEAVEN.

she exclaimed, “recollect yourself: away with this uncouth form, to
which the sin of conversing with a heretic has condemned you !” The
R&jd was next born as a crow; when the princess, who through her
mystical powers was aware of it, said to him, “Thou art now thyself
the eater of tributary grain, to whom, in a prior existence, all the kings
of the earth paid tribute**.” Having abandoned his body, in conse-
quence of the recollections excited by these words, the king next became
a peacock, which the princess took to herself, and petted, and fed
constantly with such food as is agreeable to birds of its class. The
king of Kdsi instituted at that time the solemn sacrifice of a horse. In
the ablutions with which it terminated the princess caused her peacock
to be bathed, bathing also herself; and she then reminded Satadhanu
how he had been successively born as various animals. On recollecting
this, he resigned his life. He was then born as the son of a person of
distinction ; and the princess now assenting to the wishes of her father
to see her wedded, the king of caused it to be made known that she
would elect a bridegroom from those who should present themselves as
suitors for her hand. When the election took place, the princess made
choice of her former lord, who appeared amongst the candidates, and
again invested him with the character of her husband. They lived
happily together, and upon her father’s decease Satadhanu ruled over
the country of Videha. He offered many sacrifices, and gave away
many gifts, and begot sons, and subdued his enemies in war; and
having duly exercised the sovereign power, and cherished benignantly
the earth, he died, as became his warrior birth, in battle. His queen
again followed him in death, and, conformably to sacred precepts, once
more mounted cheerfully his funeral pile. The king then, along with
his princess, ascended beyond the sphere of Indra to the regions where
all desires are for ever gratified, obtaining ever-during and unequalled
happiness in heaven, the perfect felicity that is the rarely realised reward
of conjugal fidelity

® There is a play upon the word Bali, The legend is peculiar to the Vishnu

which means ‘ tribute,’ or ‘ fragments of a Purfina, although the doctrine it inculcates
meal scattered abroad to the birds,’ &c. is to be found elsewhere.

CONSEQUENCES OF INTERCOURSE WITH WICKED PERSONS.

345

Such, Maitreya, is the sin of conversing with a heretic, and such are
the expiatory effects of bathing after the solemn sacrifice of a horse, as I
have narrated them to you. Let therefore a man carefully avoid the
discourse or contact of an unbeliever, especially at seasons of devotion,
and when engaged in the performance of religious rites preparatory to a
sacrifice. If it be necessary that a wise man should look at the sun, after
beholding one who has neglected his domestic ceremonies for a month,
how much greater need must there be of expiation after encountering
one who has wholly abandoned the Vedas? one who is supported by
infidels, or who disputes the doctrines of holy writ? Let not a person
treat with even the civility of speech, heretics, those who do forbidden
acts, pretended saints, scoundrels, sceptics *1, and hypocrites. Inter-
course with such iniquitous wretches, even at a distance, all association
with schismatics, defiles ; let a man therefore carefully avoid them.

These, Maitreya, are the persons called naked, the meaning of which
term you desired to have explained. Their very looks vitiate the
performance of an ancestral oblation; speaking to them destroys reli-
gious merit for a whole day. These are the unrighteous heretics to
whom a man must not give shelter, and speaking to whom effaces
whatever merit he may that day have obtained. Men, indeed, fall into
hell as the consequence of only conversing with those who unprofitably
assume the twisted hair, and shaven crown ; with those who feed without
offering food to gods, spirits, and guests; and those who are excluded
from the presentation of cakes, and libations of water, to the manes.

" Haitukas, ‘ causalists either the that cannot be proved; or it is explained,
followers of the Nyaya or ‘ logical’ philo- those who by argument cast a doubt upon
sophy, or Bauddhas, those who take no- the efficacy of acts of devotion,
thing upon authority, and admit nothing

VISHlSrU PURAI^A.

300K IV.

CHAP. I.

Dynasties of kings. Origin of the solar dynasty from Brahmfi. Sons of the Manu
Vaivaswata. Transformations of Ilfi or Sudyumna. Descendants of the sons of
Vaivaswat : those of Ne^hfha. Greatness of Marutta. Kings of Vais&Ii. Descend-
ants of Kaiy&ti. Legend of Raivata : his daughter Revati married to Balarfima.

Maitreya .-—Venerable preceptor, you have explained to me the
perpetual and occasional ceremonies which are to be performed by those
righteous individuals who are diligent in their devotions ; and you have
also described to me the duties which devolve upon the several castes,
and on the different orders of the human race. I have now to request
you will relate to me the dynasties of the kings who have ruled over
the earth ^

Parai^ara.— 1 will repeat to you, Maitreya, an account of the family
of Manu, commencing with Brahmd, and graced by a number of reli-
gious, magnanimous, and heroic princes. Of which it is said, “The
lineage of him shall never be extinct, who daily calls to mind the race of

‘ The complete series of the different
dynasties is found dsewhere only in the
YfLyu, the Brahmfinda (which is the same),
the Matsya, and the Bhigavata PuWmas.
The Biihma P. and the Hari Yansa, the
Agni, Linga, Kiirma, and Garuda Puiinas
have lists of various extent, but none be-
yond the families of Pfmdu and Krishna.
The Mfirkandeya contains an account of
a few of the kings of the solar dynasty

alone; and the Padma, of a part of the
solar and lunar princes only, besides ac-
counts of individuals. In the R&n&yaiia,
Mahibhirata, and in the other Puraiias,
occasional short genealogies and notices
of individual princes occur. In general
there is a tolerable conformity, but this is
not invuiably the case, as we shall have
occasion to observe.

348

ORIGIN OF THE SOLAR DYNASTY.

Manu, originating with Brahm^®.” listen therefore, Maitreya, to the
entire series of the princes of this family, by which all sin shall be
effaced.

Before the evolution of the mundane egg, existed Brahmi, who was

Hirahyagarbha, the form of that supreme Brahma which consists of

VishAu as identical with the Rig, Yajur, and Sama Vedas ; the primeval,

uncreated cause of all worlds. From the right thumb of Brahmd was

born the patriarch Daksha'’; his daughter was Aditi, who was the

mother of the sun. The Manu Vaivaswata was the son of the celestial

/

luminary ; and his sons were Ikshwaku, Nriga, Dhrish'ta, Sarydti,
Narishyanta, Prdn^u, Ndbh^a, Nedish'ta, Kar6sha, and Prishadhra^

2 In the historical passages of all the
Purdnas in which such occur, and espe-
cially in the Vishnu and Vayu, verses,
apparently the fragments of a more an-
cient narrative, are frequently cited. It
may also be noticed, as a peculiarity of
this part of the Puraiia, that the narration
is in prose.

^ Daksha is elsewhere said to have been
one of the mind-bom sons of Brahma, or
to have been the son of the Prachetasas :
see p. 115. n. 5.

^ According to the nomenclature some-
times followed, and as we shall have reason
to conclude intended in this place, there
are ten sons of Manu. The commentator
regards them, however, as but nine, con-
sidering Nabhdga-nedish^a but one name,
or Nedishfa the father of N&bh&ga. The
number is generally stated to be nine,
although there is some variety in the
names, particularly in this name, which
occurs Ndbhagadish^a, Ndbh&garishfha ;
and also separated, as Ndbh^, Nabhaga,
or Nabhiga; Nedish^a, Dish^a, and Arish^a:
the latter, as in the Kurma, distinctly
stated, wwnfhpfbn t Again,

\ Brdhma P. The commentator on
the Hari Vansa quotes the Vedas for Na-
bhdgadishfa : WMTnfln? ^ 1

but the name occurs as Ndbhanedish{ha
in the Aitareya Brdhmana of the Rig-
veda, where a story is told of his being
excluded from all share of his inheritance,
on the plea of his being wholly devoted to
a religious life : % HTsnf Winriii

rnird 1 See also As. Res.

VIII. 384. The name as ordinarily writ-
ten, Na-bh%a, ^ no- share,' has neverthe-
less an obvious connexion with the legend.
The name of Nriga is found only in our
text, the Padma, and the Bhigavata : the
V4yu has Najava. Prans'u is also the
reading of the Vdyu and Agni, but not of
the rest, which have Vena, Vanya, Danda,
Kusanabha or Kavi, in its place. The
Mahabhdrata, Adi P., p. 113, has Vena,
Dhrishnu, Narishyanta, N&bhaga, Ikshwd-
ku, Kdrusha, S'ary^ti, lid, Prishadhra, and
Nabhagarishfa. The Padma P., in the
Pdtdla Khanda, says there were ^ ten,' and
names them Ikshwdku, Nriga, Dishfa,'
Dhrish^a, Karusha, S^arydti, Narishyanta,
Prishadhra, Nabhdga, and Kavi.

BIRTH OF ILA.

349

Before their birth, the Manu being desirous of sons, offered a sacrifice
for that purpose to Mitra and Varufia; but the rite being deranged,
through an irregularity of the ministering priest, a daughter, Ild, was
produced ^ Through the favour of the two divinities, however, her sex

5 i ^ That sacrifice

being wrongly offered, through the im-
proper invocations of the Hotri.^ It is also
read ^ frustrated/ This is rather a

brief and obscure allusion to what appears
to be an ancient legend, and one that has
undergone various modifications. Accord-
ing to the Matsya, no change of sex took
place in the first instance. The eldest
son of Manu was Ida or Ila or
whom his father appointed sovereign of
the seven Dwipas. In his progress round
his dominions, Ila came to the forest of
S^ambhu or S'iva ; entering into which, he
was changed to a female, Ila, agreeably to
a promise made formerly by S^iva to Par-
vati, who had been once unseasonably
broken in upon by some sages, that such
a transformation should be inflicted on
every male who trespassed upon the sacred
grove. After a season, the brothers of
Ila sought for him, and finding him thus
metamorphosed, applied to Yasishfha, their
father’s priest, to know the cause. He
explained it to them, and directed them to
worship S'iva and his bride. They did so,
accordingly; and it was announced by the
deities, that, upon the performance of an
Aiwamedha by Ikshwdku, Ila should be-
come a Kimpurusha, named Sudyumna,
and that he should be a male one month,
apd a female .another month, alternately.
The Vayu, which is followed by most of
the other authorities, states, that upon
Mmu’s offering their share of the sacrifice
to Mitra and Varuiia, instead of a boy, a

girl was bom: according to the Vedas.
^ I Manu desired her to

follow him ; TTTfl!^W^I?tVTW l

f H whence

her name Ila (from ila or ida, ^come’).
There, however, Manu propitiates Mitra
and Varuna, and the girl Ila is changed
into the boy Ila or Sudyumna by their
favour : as the Markandeya ; TTTwn

^ U ^VTwrf lyyiHiyii i ^ ipjK
^ ^ 11 Sudyumna’s subsequent

change to a female again, is told much as
in the Matsya; but his being alternately
male and female is not mentioned in the
Vayu any more than it is in our text.
The Bhagavata agrees in that respect with
the Matsya, but it has evidently embel-
lished the earlier part of the legend by the
introduction of another character, S'raddha,
the wife of the Manu. It is said that it
was by her instigation, as she was desir-
ous of having a girl, that the ministering
Brahmans altered the purpose of the rite,
in consequence of which a girl, instead of
a boy, was born. The similarity of the
name has induced the learned author of
the Origin of Pagan Idolatry to conceive
that he has found the Ila of the Hindus
in the II or Ilus of the Phoenicians, The
Phoenician II is the masculine Ila of the
Hindus and Indo-Scythae, and Ila was a
title of Manu or Buddha, who was pre-
served in the ark at the time of the
deluge I. 156 : and he thence concludes
that Ila must be Noah ; whilst other cir-
cumstances in his Phoenician history iden-

4 u

360

SONS OF ILa as SODYUMNA.

was changed, and she became a man, named Sudyumna. At a subse-
quent period, in consequence of becoming subject to the effects of a
malediction once pronounced by Siva, Sudyumna was again transformed
to a woman in the vicinity of the hermitage of Budha, .the son of the
deity of the moon. Budha saw and espoused her, and had by her a son
named Pur6ravas. After his birth, the illustrious Rishis, desirous of
restoring Sudyumna to his sex, prayed to the mighty Vishnu, who is the
essence of the four Vedas, of mind, of every thing, and of nothing; and
who is in the form of the sacrificial male ; and through his favour Il^l
once more became Sudyumna, in which character he had three sons,
Utkala, Gaya, and Vinata^

In consequence of his having been formerly a female, Sudyumna was
excluded from any share in his paternal dominions ; but his father, at
the suggestion of Va^ish'tha, bestowed upon him the city Pratish1thdna^
and he gave it to Pur6ravas.

tify him with Abraham. I. 159. Again ;

Ilus or II is a regular Cuthic name of
Buddha, which the Phoenicians, I have no
doubt, brought with them ; for Buddha
or Manu, in the character of Ila, is said
to have married his own daughter, who is
described as the offspring of an ancient
personage that was preserved in an ark at
the time of the deluge.” I. 223. Now
whatever connexion there may be between
the names of Ila, II, Ilus, Ilium, l\& ^ the
earth, ^ and Ilos ^ slime,^ there is no very
obvious resemblance between the Pauranik
legends of 1\& and the Mosaic record ; nor
do the former authorize the particulars of
Ila stated by Mr. Faber, on the authority
probably of Col. Wilford. The Manu
Satyavrata, who was preserved in the ark,
is never called Ila, nor is he the father of
Ila. Buddha was not so preserved, nor
is Ila ever a title of Buddha. Budha (not
Buddha), the husband of Il£, never ap-
pears as her father, nor is he a Manu, nor

is she the daughter of any ancient personage
preserved in an ark. lliere is not there-
fore, as far as I am aware, any circum-
stance in the history of Ila or Ila which
can identify either with Abraham or Noah.

The Matsya calls the name of the
third Haritaswa ; the Vayu &c., Vina-
taswa ; the Markancleya, Vinaya ; and the
Bhagavata, Vimala. All but the last agree
in stating that Utkala (Orissa) and Gaya
in Behar are named after the two first.
The Matsya calls the third the sovereign
of the east, along with the Kauravas ; the
Vayu makes him king of the west. The
Bhagavata calls them all three rulers of
the south.

7 The authorities agree in this location
of Sudyumna. Pratish^hana was situated
on the eastern side of the confluence of
the Ganges and Jumna; the country be-
tween which rivers was the territory of
the direct male descendants of Vaivaswata.
In the Hari Vansa it is said that he

SONS OF THE MANU — PRISHADHRA, KARUSHA, AND NEDISH^HA. 351

Of the Other sons of the Manu, Prishadhra, in consequence of the crime
of killing a cow*, was degraded to the condition of a S6dra®. From
Kariisha descended the mighty warriors termed Kdrhshas (the sove-
reigns of the north ^). The son of Nedishtha, named N&bh^ga, became

reigned in Pratishch^na, having killed
Dhrish^aka, Ambarisha, and Danda:
liPOTHW irflfrWT^ Wtlfwqf I IlgHiWWftTg W
fTHR: ti M. Langlois had no doubt
in his copy, as he renders it, ^ II
donna naissance a trois enfans;’ though,
as he observes, Hamilton had called these
the sons of Ikshwdku. The Brahma P.
has not this passage, nor does the com-
mentator on the Hari Vansa give any
explanation ; neither does any thing of
the kind occur elsewhere. We have how-
ever, subsequently in the text, Dantla
named as a son of Ikshwaku ; and in the
Padma P., Srishfi Khanda, and in the
Uttara Khanda of the Rfimayana, we have
a detailed narrative of Daiida, the son of
Ikshwaku, whose country was laid waste
by an imprecation of Bhargava, whose
daughter that prince had violated. His
kingdom became in consequence the Dan-
daka forest. The Mahabharata, Dana
Dharma, alludes to the same story. If
therefore the preferable reading of the
Hari Vansa be Suta, ‘ son,^ it is at vari-
ance with all other authorities. At the
same time it must be admitted, that the
same work is singular in asserting any
collision between Danda and his brothers
and Sudyumna, and the passage seems to
have grown out of that careless and igno-
rant compilation which the Hari Vans'a so
perpetually presents. It is not improbably
a gratuitous perversion of this passage in
the Matsya ; *

‘ Ambarisha was the son of Nabhaga ; and
Dhrisht'a had three sons.’

^ This story has been modified appa-
rently at different periods, according to a
progressive horror of the crime. Our text
simply states the fact. The Vayu says
he was hungry, and not only killed, but
ate the cow of his spiritual preceptor,
Chyavana. In the Markandeya he is
described as being out a hunting, and
killing the cow of the father of Bdbhravya,
mistaking it for a Gavaya or Gayal. The
Bhagavata, as usual, imjrroves upon the
story, and says that Prishadhra was ap-
pointed by his Guru Vasish^ha to protect
his cattle. In the night a tiger made his
way into the fold, and the prince in his
haste, and in the dark, killed the cow
upon which he had fastened, instead of
the tiger. In all the authorities the effect
is the same, and the imprecation of the
offended sage degraded Prishadhra to the
caste of a S'udra. According to the Bhd-
gavata, the prince led a life of devotion,
and perishing in the flame of a forest,
obtained final liberation. The obvious
purport of this legend, and of some that
follow, is to account for the origin of
the different castes from one common
jincestor.

^ Tlie Bhagavata also places the Karu-
shas in the north ; • but the

countiy of the Karushas is usually placed
upon the Paripatra or Vindhya mountains
(see p. 1 86. n. 13).

352

DESCENDANTS OF NEDISH^HA.

a Vaisya^®: his son was Bhalandana'^; whose son was the celebrated
Vatsapri^^: his son was Prdnsu; whose son was Praj^ni^'"^; whose son
was Khanitra^^; whose son was the very valiant Chakshupa^®; whose
son was Vin^^®; whose son was Vivin&iti^^; whose son was Khaninetra;
whose son was the powerful, wealthy, and valiant Karandhama^^; whose
son was Avikshi (or Avikshit^®); whose son was the mighty Marutta, of
whom this well known verse is recited; ‘‘There never was beheld on
earth a sacrifice equal to the sacrifice of Marutta : all the implements

The Vdyu has Nfibhdga, the son of
Arish^a ; i the Markan&eya

has, the son of Dishfa; i

the Bhagavata also calls him the son of
Dish^a. According to that authority, he
became a Vaisya by his actions. The
other Puranas generally agree that the
descendants of this person became Vaisyas;
but the Matsya and Vayu do not notice
it. The Markan&eya details a story of
Nabhaga’s carrying off and marrying the
daughter of a Vaisya ; in consequence of
which he was degraded, it is said, to the
same caste, and deprived of his share of
the patrimonial sovereignty, which his son
and successor recovered. The Bralima P.
and Hari Vansa assert that two sons of
Nabhagarishfa again became Brahmans;
but the duties of royalty imply the Ksha-
triya caste of his posterity ; and the com-
mentator on our text observes that the son
of Nabhaga was born before his father^s
degradation, and consequently the race
continued Kshatriya ; an assertion unsup-
ported by any authority, and it must
therefore appear that a race of Vaisya
princes was recognised by early traditions.

Bhanandana: Bhagavata.

Vatsapriti: Bhagavata. Vatsasri: Mdr-
kari&eya. The latter has a story of the
destruction of the Daitya Kujdmbha by

Viduratha, the father of Sunand^, the wife
of Vatsasri. The Vayu has Sahasrdri.

Pramati: Bhagavata.

According to the Markanfleya, the
priests of the royal family conspired
against this prince, and were put to death
by his ministers.

Chakshusha: Bhagavata.

, Vira : Markancleya.

Rambha precedes Vivinsati: Bh^v.

BalasVa or Balakaswa or Subal^wa,
according to the Markan&eya, which ex-
plains his name Karandhama to denote
his creation of an army, when besieged by
his revolted tributaries, by breathing on
his hands

Both forms occur, as the comment-
ator observes ; I

The Mfirkancleya has a long story of this'
princess carrying off the daughter of Vi-
sala, king of Vaidisa. Being attacked and
captured by his confederated rivals, he
was rescued by his father, but was so
much mortified by his disgrace, that he
vowed never to marry nor reign. The
princess, also becoming an ascetic, met
with him in the woods, and they were
finally espoused; but Avikshit kept his
other vow, and relinquished his succession
in favour of his son, who succeeded to the
kingdoms of both Karandhama and Vislda,

SPLENDOUR OF MABUTTA.

353

and utensils were made of gold. Indra was intoxicated with the libations
of Soma juice, and the Brahmans were enraptured with the magnificent
donations they received. The winds of heaven encompassed the rite as
guards, and the assembled gods attended to behold it 20.” Marutta was a
Chakravartti, or universal monarch: he had a son named Narishyanta^^;
his son was Dama^^; his son was Rdjyavarddhana ; his son was Sudhriti;
his son was Nara; his son was Kevala; his son was Bandhumat; his
son was Vegavat; his son was Budha^-^; his son was Trinavindu, who
had a daughter named Ilavil^^^. The celestial nymph Alambush^t
becoming enamoured of Trinavindu, bore him a son named Visdla, by

whom the city Vaii^dli was founded'

Most of our authorities quote the
same words, with or without addition.
The Vayu adds, that the sacrifice was
conducted by Samvartta, whom the Bhd-
gavata terms a Yogi, the son of Angiras ;
and that Vrihaspati was so jealous of the
splendour of the rite, that a great quarrel
(inpFt ensued between him and

Samvartta. How it involved the king is
not told, but apparently in consequence,
Marutta, with his kindred and friends,
was taken by Samvartta to heaven:
flpf i According to

the Markarifteya, Marutta was so named
from the paternal benediction, ^May the
winds be thine, ^ or ‘be propitious to thee^
(IT^ TTf). He reigned, agreeably to that
record, 85000 years.

Omitted in the Bhagavata.

A rather chivalric and curious story
is told of Dama in the Markandeya. His
bride Sumana, daughter of the king Da-
sdrha, was rescued by him from his rivals.
One of them, Bapushmat, afler^i-ards killed
Marutta, who had retired into the woods,
after relinquishing his crown to his son.
Dama in retaliation killed Bapushmat, and

made the Piiicia, or obsequial offering to
his father, of his flesh : with the remainder
he fed the Brahmans of Rakshasa origin :
such were the kings of the solar race.

ftr^r4 wm ? 1 ininiirpr rftfi
■mmi? tf?: ii Wfiim tmr#!

11

The Bhagavata has Bandhavat, Ogha-
vat, and Bandha.

The Vayu and Bhagavata both add
that she was the wife of Visravas, and
mother of Kuvera. In the Linga P. she
is said to have been the wife of Pulastya,
and mother of Vis'ravas. The weight of
authority is in favour of the former state-
ment. See p. 83. n. 5.

The Bhagavata names three sons,
Visala, S^unyabandhu, and Dhumaketu.
Vaisdli is a city of considerable renown in
Indian tradition, but its site is a subject
of some uncertainty. Part of the difficulty
arises from confounding it with Vis'dld,
another name of Ujayin;
f5T I Hemachandra. Also in the Megha
Duta; irnqT^* — ^

Fjf I ‘ Having arrived at Avanti, proceed
to the illustrious city before indicated,

4

354

KINGS OF VAll^iiLl.

The son of the first king of VaiMli was Hemachandra ; his son was
Suchandra; his son was Dhumr44wa; his son was Srinjaya^; his son
was Sahadeva^; his son was Kri^wa; his son was Somadatta, who
celebrated ten times the sacrifice of a horse; his son was Janamejaya;
and his son was Sumati®. These were the kings of Vai^li ; of whom it
it is said, “ By the favour of Trihavindu all the monarchs of Vaisdli were
long lived, magnanimous, equitable, and valiant.”

Sarydti, the fourth son of the Manu, had a daughter named Sukany&,
who was married to the holy sage Chyavana^: he had also a righteous

son, called Anartta. The son of the

Visala/ I ‘ To

the city Ujjayini, named Visala.^ Com-
ment. Vaisali however appears to be
very differently situated. According to
the Buddhists, amongst whom it is cele-
brated as a chief seat of the labours of
S'akhya and his first disciples, it is the
same as Prayaga or Allahabad; but the
Rdmayana (I. 45) places it much lower
down, on the north bank of the Ganges,
nearly opposite to the mouth of the Sone ;
and it was therefore in the modern district
of Sdran, as Hamilton (Genealogies of the
Hindus) conjectured. In the fourth cen-
tury it was known to the Chinese traveller
Fa-hian as Phi-she-li, on the right bank
of the Gandak, not far from its confluence
with the Ganges. Account of the Foe-
kiie-ki : Trans. R. As. Soc. no. IX. p. 128.

Dhumraksha and Samyama : Bhd-
gavata.

The text is clear enough ;

'sjRfrrv: 1 but, as elsewhere no-
ticed (Hindu Theatre, II. 296), the com-
mentator on the Bhagavata interprets the
parallel passage, 1

very difierently, or i

^ Krisaswa with Devaja,^ or, as some copies

latter was Revata "^, who ruled over

read, Devaka or Daivata, as if there were
two sons of Samyama.

The Bh^avata changes the order of
these two, making Janamejaya the son of
Sumati ; or Pramati, Viyu. Sumati, king
of Vaisali, is made cotemporary with RAma:
Ramayaiia, I. 47. 17. The dynasty of Vai-
s'ala kings is found only in our text, the
Vayu, and Bhagavata. Hamilton places
them from 1920 to 1240 B.C. ; but the
latter is incompatible with the date he
assigns to Rama, of 1700 B.C. The co-
temporary existence of Sumati and Rama,
however, is rather unintelligible, as, accord-
ing to our lists, the former is the thirty-
fourth, and the latter the sixtieth, from
Vaivaswata Manu.

The circumstances of their marriage,
of Chyavana^s appropriating a share of
offerings to the Aswini Kumaras, and of
his quarrel with Indra in consequence, are
told in detail in the Bh&gavata and Padma
Puiinas.

In most of the other Puranas, Reva
or Raiva. The Linga and Matsya insert
a Rocham^a before him ; and the Bh%a-
vata adds to Anartta, Utt^avarhish and
Bhurishena.

RAIVATA GOES TO THE HEAVEN OF BBAHMA.

355

the country called after his father Anartta, and dwelt at the capital
denominated KulasthalP'. The son of this prince was Raivata or
Kakudmin, the eldest of a hundred brethren. He had a very lovely
daughter, and not finding any one worthy of her hand, he repaired with
her to the region of Brahmd to consult the god where a fit bridegroom
was to be met with. When he arrived, the quiristers H^hd, Hdhd, and
others, were singing before Brahmd ; and Raivata, waiting till they had
finished, imagined the ages that elapsed during their performance to be
but as a moment. At the end of their singing, Raivata prostrated
himself before Brahmd, and explained his errand. “ Whom should you
wish for a son-in-law?” demanded Brahmd; and the king mentioned
to him various persons with whom he could be well pleased. Nodding
his head gently, and graciously smiling, Brahma said to him, “ Of those
whom you have named the third or fourth generation no longer survives,
for many successions of ages have passed away whilst you were listening
to our songsters: now upon earth the twenty-eighth great age of the
present Manu is nearly finished, and the Kali period is at hand. You
must therefore bestow this virgin gem upon some other husband, for you
are now alone, and your friends, your ministers, servants, wife, kinsmen,
armies, and treasures, have long since been swept away by the hand of
time.” Overcome with astonishment and alarm, the then said to
Brahm4, ** Since 1 am thus circumstanced, do thou, lord, tell me unto
whom the maiden shall be given :” and the creator of the world, whose
throne is the lotus, thus benignantly replied to the prince, as he stood
bowed and humble before him : “ The being of whose commencement,
course, and termination, we are ignorant ; the unborn and omnipresent
essence of all things ; he whose real and infinite nature and essence we
do not know — is the supreme Vishfiu. He is time, made up of moments
and hours and years ; whose influence is the source of perpetual change.
He is the universal form of all things, from birth to death. He is

The Bh&gavata ascribes the founds- the same, or on the same spot, as Dna-
tion of Kusasthali to Revata, who built it, rak& ; and Anartta was therefore part of
it is said, within the sea: vnir; i Cutch or Guzerat. See p. 190. n. 77.

The subsequent legend shews that it was

356 RAIVATA RETURNS TO EARTH, AND

eternal, without ^name or shape. Through the favour of that imperish-
able being am 1 the agent of his power in creation : through his anger
is Rudra the destroyer of the world : and the cause of preservation,
Purusha, proceeds also from him. The unborn having assumed my
person creates the world ; in his own essence he provides for its dura-
tion ; in the form of Rudra he devours all things ; and with the body
of Ananta he upholds them. Impersonated as Indra and the other gods
he is the guardian of mankind ; and as the sun and moon he disperses
darkness. Taking upon himself the nature of fire he bestows warmth
and maturity; and in the condition of the earth nourishes all beings.
As one with air he gives activity to existence; and as one with water
he satisfies all wants : whilst in the state of ether, associated with
universal aggregation, he furnishes space for all objects. He is at once
the creator, and that which is created; the preserver, and that which
is preserved; the destroyer, and, as one with all things, that which is
destroyed; and, as the indestructible, he is distinct from these three
vicissitudes. In him is the world ;• he is the world ; and he, the
primeval self-born, is again present in the world. That mighty Vishfiu,
who is paramount over all beings, is now in a portion of himself upon
the earth. That city Ku^sthali which was formerly your capital, and
rivalled the city of the immortals, is now known as Dwdraka and
there reigns a portion of that divine being in the perso^i of Baladeva ;
to him, who appears as a man, present her as a wife : he is a worthy
bridegroom for this excellent damsel, and she is a suitable bride for
him.”

Being thus instructed by the lotus-born divinity, Raivata returned
with his daughter to earth, where he found the race of men dwindled
in stature, reduced in vigour, and enfeebled in intellect. Repairing to
the city of Kui^sthali, which he found much altered, the wise monarch
bestowed his unequalled daughter on the wielder of the ploughshare,
whose breast was as fair and radiant as crystal. Beholding the damsel

So called from its many Dwfiras or gateways : Rfrnf hwIuhI i

Vfiyu.

MARRIES HIS DAUGHTER TO BALARAMA.

357

of excessively lofty height, the chief, whose banner is a palm-tree,
shortened her with the end of his ploughshare, and she became his wife.
Balar&ma having espoused, agreeably to the ritual, Revati, the daughter
of Raivata, the king retired to the mountain Himalaya, and ended his
days in devout austerities^.

The object of this legend, which is making Balar^ma cotemporary with Rai-
told by most of the authorities, is obvi- vata ; the one early in the Treta age, and
ously to account for the anachronism of the other at the close of the Dwapara.

CHAP. II.

Dispersion of Revata’s descendants : those of Dhrish^a : those of N&bh^. Birth of
Ikshwaku, the son of Vaivaswata : his sons. Line of Vikukshi. Legend of
Kakutstha; of Dhundhumira; ofYuvan&swa; of Mdndh6tri: his daughters mar-
ried to Saubhari.

ParAi^ara . — Whilst Kakudmin, surnamed Raivata, was absent on
his visit to the region of Brahm4, the evil spirits or R4kshasas named
Puhyajanas destroyed his capital Ku^asthali. His hundred brothers,
through dread of these foes, fled in difierent directions ; and the Ksha*
triyas, their descendants, settled in many countries ^

From Dhrish'ta, the son of the Manu, sprang the Kshatriya race of
Dhdrsh'taka 2.

The son of Nabhdga was Nabh^ga^; his son was Ambari-

J According to the Vayu, the brothers
of Raivata founded a celebrated race called
S'arydta, from S'aiyati. The Brahma P,
says they took refuge in secret places
(gahana) ; for which the Hari Vansa sub-
stitutes (parvata gana) mountains. The
Vayu has neither, and says merely that
they were renowned in all regions :

2 So the Vayu, Linga, Agni, Brahma,
and Hari Vansa. The Matsya names
three sons of Dhrishfa, Dhrishtaketu, Chi-
tranatha, and Ranadhrishfa. The Bhd-
gavata adds, that the sons of Dhrish{a
obtained Brahmanhood upon earth, though
bom Kshatriyas : ^ ml

ffrfl I

But who is Nabhdga? for, as above
observed, c. i. n. 2, the son of the Manu
is Nabhdga-nedish^a, and there is in that
case no such person as Nabhaga : on the
other hand, if Nabhaga and Nedishfa be
distinct names, we have ten sons of Vai-

vaswata, as in the Bhagavata. The descend-
ants of Nedish^a, through his son Nabhdga,
have been already specified ; and after all,
therefore, we must consider the text as
intending a distinct person by the name
Nabhdga ; and such a name does occur in
the lists of the Agni, Kurma, Matsya, and
Bhagavata, unquestionably distinct from
that with which it is also sometimes com-
pounded. The Bhagavata repeats the
legend of the Aitareya Brahmaria, with
some additions, and says that Nabhaga
having protracted his period of study be-
yond the usual age, his brothers appro-
priated his share of the patrimony. On
his applying for his portion, they con-
signed their father to him, by whose ad-
vice he assisted the descendants of Angiras
in a sacrifice, and they presented him with
all the wealth that was left at its termi-
nation. Rudra claimed it as his; and
Nabh%a acquiescing, the god confirmed
the gift, by which he became possessed of

BIRTH OF IKSHWAKU. 359

%

sha^; his son was Viriipa^; his son was Prishada4wa; his son was
Rathinara, of whom it is sung, “ These, who were Kshatriyas by birth,
the heads of the family of Rathlnara, were called Angirasas (or sons of
Angiras), and were Brahmans as well as Kshatriyas®.”

Ikshw4ku was born from the nostril of the Manu, as he happened to
sneeze^. He had a hundred sons, of whom the three most distinguished
were Vikukshi, Nimi, and DaMa. Fifty of the rest, under Sakuni,
were the protectors of the northern countries. Forty- eight were the
princes of the south ®.

an equivalent for the loss of territory.
Most of the authorities recognise but one
name here, variously read either Nabh^a
or Nabh^ga, the father of Ambarisha. The
Vayu, as well as the Bhagavata, concurs
with the text.

^ The Bh^lgavata considers Ambansha
as a king, who reigned apparently on the
banks of the Yamuna. He is more cele-
brated as a devout worshipper of Vishnu,
whose discus protected him from the wrath
of Durvksas, and humbled that choleric
saint, who was a portion of S'iva : a
legend which possibly records a struggle
between two sects, in which the votaries of
Vishnu, headed by Ambarisha, triumphed.

^ The Agni, Brahma, and Matsya stop
with Ambarisha. The Vayu and Bh^iga-
vata proceed as in the text, only the latter
adds to Virupa, Ketumat and S^ambhu.

® The same verse is cited in the Vayu,
and affords an instance of a mixture of
character, of which several similar cases
occur subsequently. Kshatriyas by birth,
become Brahmans by profession ; and such
persons are usually considered as Angi-
rasas, followers or descendants of Angiras,
who may have founded a school of warrior-
priests. This is the obvious purport of
the legend of Nabhdga^s assisting the sons

of Angiras to complete their sacrifice, re-
ferred to in a former note, although the
same authority has devised a different
explanation. Rathinara (or Rathitara, as
read in some copies, as well as by the
Bh^avata and Vayu) being childless, An-
giras begot on his wife sons radiant with
divine glory, who as the sons of the mon-
arch by his ijvife were Kshatriyas, but were
Brahmans through their actual father. This
however is an afterthought, not warranted
by the memorial verse cited in our text.

^ So the Bhagavata:

I

« The Matsya says that Indra (De-
vara{) was born as Vikukshi, and that
Ikshwaku had one hundred and fourteen
other sons, who were kings of the coun-
tries south of Meru ; and as many who
reigned north of that mountain. ITie
Vdyu and most of the other authorities
agree in the number of one hundred, of
whom fifty, with S^akuni at their head, are
placed in the north ; and forty-eight in
the south, according to the Vdyu, of whom
Vimati was the chief. The same authority
specifies also Nimi and Danfia as sons of
Ikshwdku, as does the Bhagavata, with the
addition of their reigning in the central
regions. The distribution of the rest in

360

WAR BETWEEN THE GODS AND ASURAS.

Upon one of the days called Ash'taka^ Ikshwiku being desirous of
celebrating ancestral obsequies, ordered Vikukshi to bring him flesh
suitable for the offering. The prince accordingly went into the forest,
and killed many deer, and other wild animals, for the celebration.
Being weary with the chase, and being hungered, he sat down, and ate
a hare ; after which, being refreshed, he carried the rest of the game to
his father. Va4ish'tha, the family priest of the house of Ikshw4ku, was
summoned to consecrate the food ; but he declared that it was impure, in
consequence of Vikukshi’s having eaten a hare from amongst it (making

it thus, as it were, the residue of his meal). Vikukshi was in conse-

/

quence abandoned by his offended father, and the epithet Sasada (hare-
eater) was affixed to him by the Guru. On the death of Ikshwdku, the
dominion of the earth descended to Salsdda’^ who was succeeded by his
son Puranjaya.

In the Treta age a violent war*^ broke out between the gods and the
Asuras, in which the former were vanquished. They consequently had
recourse to Vishiiu for assistance, and propitiated him by their adora-
tions. The eternal ruler of the universe, Ndr^yaha,. had compassion
upon them, and said, “ What you desire is known unto me. Hear how
your wishes shall be fulfilled. There is an illustrious prince named
Puranjaya, the son of a royal sage ; into his person I will infuse a
portion of myself, and having descended upon earth I will in his person
subdue all your enemies. Do you therefore endeavour to secure the aid

that work is twenty-five in the west, as
many in the east, and the rest else-
where; that is, the commentator adds,
north and south. It seems very probable
that by these sons of Ikshwaku we are to
understand colonies or settlers in various
parts of India.

9 See p. $22, $2$.

The Vfiyu states that he was king
of Ayodhyfi, after the death of Ikshwfiku.
The story occurs in all the authorities,
more or less in detail.

” The Vayu says it was in the war of
the starling and the stork ; I a

conflict between Vas'ish^ha and Vis'wamitra,
metamorphosed into birds, according to the
Bh%avata ; but that work assigns it to a
different period, or the reign of Harischan-
dra. If the tradition have any import, it
may refer to the ensigns of the contending
parties ; for banners, with armorial devices,
were, as we learn from the Mahfibh^ta,
invariably borne by princes and leaders.

THE OOD8 ASSISTED BY PURANJAYA.

301

of Puranjaya for the destruction of your foes.” Acknowledging with
reverence the kindness of the deity, the immortals quitted his presence,
and repaired to Puranjaya, whom they thus addressed : “ Most renowned
Kshatriya, we have come to thee to solicit thy alliance against our
enemies : it will not become thee to disappoint our hopes.” The prince
replied, “ Let this your Indra, the monarch of the spheres, the god of a
hundred sacrifices, consent to carry me upon his shoulders, and 1 will
wage battle with your adversaries as your ally.” The gods and Indra
readily answered, *‘So be it;” and the latter assuming the shape of a
bull, the prince mounted upon his shoulder. Being then filled with
delight, and invigorated by the power of the eternal ruler of all movable
and immovable things, he destroyed in the battle that ensued all the
enemies of the gods ; and because he annihilated the demon host whilst
seated upon the shoulder (or the hump, Kakud) of the bull, he thence
obtained the appellation Kakutstha (seated on the hump ^).

The son of Kakutstha was Anenas^^ whose son was Prithu, whose

son was Viswaga^wa^S whose son was Ardra'^, whose son was Yuva-

nd^wa, whose son was Sravasta, by whom the city of l^ravasti^® was

/

founded. The son of Sravasta was Vrihada^wa, whose son was Kuva-
laydiSwa. This prince, inspired with the spirit of Vishnu, destroyed the
Asura Dhundhu, who had harassed the pious sage Uttanka; and he
was thence entitled Dhundhumdra In his conflict with the demon

The Bhdgavata adds, that he cap-
tured the city of the Asuras, situated in
the west; whence his name Puranjaya,
^victor of the city:^ he is also termed
Paranjaya, ^ vanquisher of foes he is
also called Indravdha, ^ home by Indra.^

Suyodhana : Matsya, Agni, Kurma.

Viswaka: Linga. Viswagandhi: Bh6-
gav. Vish^araswa : Brahma P. and Hari V.

Andhra: Vdyu. Ayu: Agni. Chan-
dra: Bh&gavata.

Sf&vasta and Sfavasti : Bh&gav. S^ra-
vasti : Matsya, Linga, and Kurma, which
also say that Sfravasti was in the country

of Gaura, which is eastern Bengal ; but it
is more usually placed in Kosala, by which
a part of Oude is commonly understood.
In my Dictionary I have inserted S^rdvanti,
upon the authority of the Trikanda S'esha,
but it is no doubt an error for S^ravasti ;
it is there also called Dharmapattana, being
a city of some sanctity in the estimation
of the Buddhists. It is termed by Fa-
Hian, She-wei ; by Hwan Tsang, She-
lo-va-si-ti; and placed by both nearly in
the site of Fyzabad in Oude. Account of
the Foe-kue-ki.

This legend is told in much more

362

THE SONS OF KUVALAYa4wA.

the king was attended by his sons, to the number of twenty-one thou-
sand ; and all these, with the exception of only three, perished in the
engagement, consumed by the fiery breath of Dhundhu. The three who
survived were Dridhdswa, Chandr^i^wa, and Kapil44wa ; and the son and
successor of the elder of these was Haryya^wa ; his son was Nikumbha ;
his son was Sanhataswa ; his son was Kri^wa ; his son was Prasenajit ;
and his son was another Yuvan6iwa

YuvandiSwa had no son, at which he was deeply grieved. Whilst
residing in the vicinage of the holy Munis, he inspired them with pity
for his childless condition, and they instituted a religious rite to procure

him progeny. One night during

detail in the V6yu and Brahma Purdiias.
Dhundhu hid himself beneath a sea of
sand, which Kuvalyaswa and his sons
dug up, undeterred by the flames which
checked their progress, and finally de-
stroyed most of them. The legend origin-
ates probably in the occurrence of some
physical phenomenon, as an earthqualce
or volcano.

The series of names agrees very well
to Sanhataswa, called Varhanaswa in the
Bhagavata. We have there some varia-
tions, and some details not noticed in our
text. The Vdyu, Brahma, Agni, Linga,
Matsya, and Kurma, ascribe two sons to
Sanhatdswa, whom the two first name
Krisaswa and Akrisdswa, and the rest Kri-
s&swa and Ranaswa. Senajit or Praseniyit
is generally, though not always, termed
the son of the younger brother; but the
commentator on the Hari Vansa calls him
the son of Sanhat^sVa, whilst the Matsya,
Agni, Linga, and Kurma omit him, and
make Mfindh&tri the son of Ran&swa. The
mother of Prasenajit and the wife of Akri-
saswa or Sanhataswa, according to the
different interpretations, was the daughter

its performance the sages having

of Himavat, known as Drishadvati, the
river so termed (p. i8i. n. 7.) The wife
of Yuvanaswa, according to the Vayu, or
of Prasenajit, according to the Br&hma,
was Gauri, the daughter of Rantmara,
who, incurring the imprecation of her
husband, became the B^ihud^ river (p. i8i.
n. 6). The Brahma and Hari Vansa call
Yuvanaswa her son ; but in another place
the Hari Vansa contradicts itself, calling
Gauri the daughter of Matimara, of the
race of Puru, the mother of Mindhdtri;
here following apparently the Matsya, in
which it is so stated. The Brahma P, is
not guilty of the inconsistency. The Viyu
of course gives the title to M£ndh£tri, with
the addition that he was called Gaurika,
after his mother: iTOUf

I ^ ii

Mandb^tri’s birth from Gauri is the more
remarkable, as it is incompatible with the
usual legend given in our text and in the
Bhdgavata, which seems therefore to have
been of subsequent origin, suggested by
the etymology of the name. In the Bhfi-
gavata, Mandh4tri is also named Trasa^
dasyu, or the terrifier of thieves.

BIRTH OF MANDHAtRI.

963

[^aced a vessel of consecrated water upon the altar had retired to repose.
It was past midnight, when the king awoke, exceedingly thirsty ; and
unwilling to disturb any of the holy inmates of the dwelling, he looked
about for something to drink. In his search he came to the water in the
jar, which had been sanctified and endowed with prolific efficacy by
sacred texts, and he drank it. When the Munis rose, and found that
the water had been drunk, they inquired who had taken it, and said,
“The queen that has drunk this water shall give birth to a mighty
and valiant son.” “ It was I,” exclaimed the R4jA, “ who unwittingly
drank the water!” and accordingly in the belly of Yuvan&^wa was
conceived a child, and it grew, and in due time it ripped open the right
side of the RAJa, and was born, and the RAJA did not die. Upon the
birth of the child, “Who will be its nurse?” said the Munis; when
Indra, the king of the gods, appeared, and said, “ He shall have me for
his nurse” (m&m dhAsyati) ; and hence the boy was named MAndhAtri.
Indra put his fore finger into the mouth of the infant, who sucked it, and
drew from it heavenly nectar ; and he grew up, and became a mighty
monarch, and reduced the seven continental zones under his dominion.
And here a verse is recited ; “ From the rising to the going down of the
sun, all that is irradiated by his light, is the land of MAndh&tri, the son
of Yuvana4wa i®.”

/

M^ndhAtri married Yindumati, the daughter of Saikivindu, and had
by her three sons, Purukutsa, Ambarisha, and Muchukunda; he bad
also fifty daughters**.

The devout sage Saubhari, learned in the Vedas, had spent twelve
years immersed in a piece of water; the sovereign of the fish in which,
named Sammada, of large bulk, had a very numerous progeny. His
children and his grandchildren were wont to frolic around him in all

The Vliyu cites this same verse and I TT^ ftwih

another, with the remark, that they were 'gnWT: impt «

uttered by those acquainted with the Pu- The Brahma and Agni omit Amba-

r^as and with genealogies : nsha, for whom the Matsya substitutes

fkwii I Dhannasena. The following legend of

RPUt I u|f n Saubhari occurs elsewhere only in the

WRT: i Bhfigavata, and there less in detail.

364

SAUBHASI SEEKS A DAUGHTER

directions, and he lived amongst them happily, playing with them night
and day. Saubhari the sage, being disturbed in his devotions by their
sports, contemplated the patriarchal felicity of the monarch of the lake,
and reflected, “ How enviable is this creature, who, although born in a
degraded state of being, is ever thus sporting cheerfully amongst his
offspring and their young. Of a truth he awakens in my mind the wish
to taste such pleasure, and I also will make merry amidst my children.”
Having thus resolved, the Muni came up hastily from the water, and,
desirous of entering upon the condition of a householder, went to M6n-
dhatri to demand one of his daughters as his wife. As soon as he was
informed of the arrival of the sage, the king rose up from his throne,
offered him the customary libation, and treated him with the most
profound respect. Having taken a seat, Saubhari said to the Rdjd, “ 1
have determined to marry : do you, king, give me one of your daughters
as a wife: disappoint not my affection. It is not the practice of the
princes of the race of Kakutstha to turn away from compliance with the
wishes of those who come to them for succour. There are, O monarch,
other kings of the earth to whom daughters have been born, but your
family is above all renowned for observance of liberality in your dona-
tions to those who ask your bounty. You have, O prince, fifty daugh-
ters ; give one of them to me, that so I may be relieved from the anxiety
I suffer through fear that my suit may be denied.”

When Mandh^tri heard this request, and looked upon the person of
the sage, emaciated by austerity and old age, he felt disposed to refuse
his consent ; but dreading to incur the anger and imprecation of the holy
man, he was much perplexed, and, declining his head, was lost a while in
thought. The Rishi, observing his hesitation, said, “ On what, O R4j4,
do you meditate? I have asked for nothing which may not be readily
accorded: and what is there that shall be unattainable to you, if my
desires be gratified by the damsel whom you must needs give unto me?”
To this, the king, apprehensive of his displeasure, answered and said,
“ Grave sir, it is the established usage of our house to wed our daughters
to such persons only as they shall themselves select from suitors of
fitting rank ; and since this your request is not yet made known to my

OF MANDHATRI IN MARRIAGE.

965

maidens, it is impossible to say whether it may he equally agreeable to
them as it is to me. This is the occasion of my perplexity, and I am at
a loss what to do.” This answer of the king was fully understood by the
Rishi, who said to himself, This is merely a device of the to evade
compliance with my suit : he has reflected that I am an old man, having
no attractions for women, and not likely to be accepted by any of his
daughters : even be it so ; I will be a match for him and he then
spake aloud, and said, “ Since such is the custom, mighty prince, give
orders that I be admitted into the interior of the palace. Should any of
the maidens your daughters be willing to take me for a bridegroom, 1
will have her for my bride; if no one be willing, then let the blame
attach alone to the years that I have numbered.” Having thus spoken,
he was silent.

Mandh4tri, unwilling to provoke the indignation of the Muni, was
accordingly obliged to command the eunuch to lead the sage into the
inner chambers ; who, as he entered the apartments, put on a form and
features of beauty far exceeding the personal charms of mortals, or even
of heavenly spirits. His conductor, addressing the princesses, said to
them, “ Your father, young ladies, sends you this pious sage, who has
demanded of him a bride ; and the R4j& has promised him, that he will
not refuse him any one of you who shall choose him for her husband.”
When the damsels heard this, and looked upon the person of the Rishi,
they were equally inspired with passion and desire, and, like a troop of
female elephants disputing the favours of the master of the herd, they all
contended for the choice. “Away, away, sister!” said each to the
other ; “ this is my election, he is my choice ; he is not a meet bride-
groom for you ; he has been created by Brahm& on purpose for me, as I
have been created in order to become his wife : he has been chosen by
me before you ; you have no right to prevent his becoming my husband.”
In this way arose a violent quarrel amongst the daughters of the king,
each insisting upon the exclusive election of the Rishi: and as the
blameless sage was thus contended for by the rival princesses, the
superintendent of the inner apartments, with a downcast look, reported
to the king what had occurred. Perplexed more than ever by this

5 A

3d6 SAUBHARl MABRIES ALL MANDHATBI’S DAUGHTERS.

information, the RAjA exclaimed, “ What is all this ! and what am I to
do now ! What is it that I have said ! ” and at last, although with
extreme reluctance, he was obliged to agree that the Rishi should marry
all his daughters.

Having then wedded, agreeably to law, all the princesses, the sage
took them home to his habitation, where he employed the chief of
architects, Viswakarman, equal in taste and skill to Brahma himself, to
construct separate palaces for each of his wives : he ordered him to
provide each building with elegant couches and seats and furniture, and
to attach to them gardens and groves, with reservoirs of water, where the
wild-duck and the swan should sport amidst beds of lotus flowers. The
divine artist obeyed his injunctions, and constructed splendid apartments
for the wives of the Rishi ; in which by command of Saubhari, the
inexhaustible and divine treasure called Nanda^* took up his permanent
abode, and the princesses entertained all their guests and dependants
with abundant viands of every description and the choicest quality.

After some period had elapsed, the heart of king MAndhAtri yearned
for his daughters, and he felt solicitous to know whether they were
happily circumstanced. Setting off therefore on a visit to the hermitage
of Saubhari, he beheld upon his arrival a row of beautiful crystal
palaces, shining as brilliantly as the rays of the sun, and situated amidst
lovely gardens, and reservoirs of pellucid water. Entering into one of
these magnificent palaces, he found and embraced a daughter, and said
to her, as the tears of affection and delight trembled in his eyes, “ Dear
child, tell me how it is with you. Are you happy here? or not? Does
the great sage treat you with tenderness? or do you revert with regret to
your early home?” The princess replied, “ You behold, my father, how
ddightful a mansion 1 inhabit, surrounded by lovely gardens and lakes,
where the lotus blooms, and the wild swans murmur. Here 1 have
delicious viands, fragrant unguents, costly ornaments, splendid raiment,
soft beds, and every enjoyment that affluence can procure. Why then
should I call to memory the place of my birth? To your favour am I

The great Nidhi: a Nidhi is a trea- to Kuvera; each has its guardian spirit,
sure, of which there are several belonging or is personified.

THE HAPPY LIFE OF THE PRINCESSES. 307

indebted for all that I possess, 1 have only one cause of anxiety, which
is this ; my husband is never absent from my dwelling : solely attached
to me, he is always at my side ; he never goes near my sisters ; and I
am concerned to think that they must feel mortified by his neglect : this
is the only circumstance that gives me uneasiness.”

Proceeding to visit another of his daughters, the king, after embracing
her, and sitting down, made the same inquiry, and received the same
account of the enjoyments with which the princess was provided : there
was also the same complaint, that the Rishi was wholly devoted to her,
and paid no attention to her sisters. In every palace M4ndh4tri heard
the same story from each of his daughters in reply to his questions ; and
with a heart overflowing with wonder and delight he repaired to the
wise Saubhari, whom he found alone, and, after paying homage to him,
thus addressed him : “ Holy sage, 1 have witnessed this thy marvellous
power ; the like miraculous faculties I have never known any other to
possess. How great is the reward of thy devout austerities !” Having
thus saluted the sage, and been received by him with respect, the Raj6
resided with him for some time, partaking of the pleasures of the place,
and then returned to his capital.

In the course of time the daughters of M^ndhtitri bore to Saubhari a
hundred and fifty sons, and day by day his afiection for his children
became more intense, and his heart was wholly occupied with the
sentiment of self “ These my sons,” he loved to think, “ will charm
me with their infant prattle; then they will learn to walk; they will
then grow up to youth and to manhood : 1 shall see them married, and
they will have children ; and 1 may behold the children of those
children.” By these and similar reflections, however, he perceived that
his anticipations every day outstripped the course of time, and at last he
exclaimed, “ What exceeding folly is mine ! there is no end to my
desires. Though all I hope should come to pass for ten thousand or a
hundred thousand years, still new wishes would spring up. When I
have seen my infants walk ; when I have beheld their youth, their
manhood, their marriage, their progeny ; still my expectations are unsa-

Of Mamata, ‘mineness^ (<nnrr); the to an individual, and are esaential to his
notion that wives, children, wealth, belong happiness.

368

SAUBHABl REPENTS HIS WORLDLY WISHES.

tisfied, and my soul yearns to behold the descendants of their descend*
ants. Shall I even see them, some other wish will be engendered ; and
when that is accomplished, how is the birth of fresh desires to be
prevented? I have at last discovered that there is no end to hope, until
it terminates in death ; and that the mind which is perpetually engrossed
by expectation, can never be attached to the supreme spirit. My mental
devotions, whilst immersed in water, were interrupted by attachment to
my friend the fish. The result of that connexion was my marriage ; and
insatiable desires are the consequences of my married life. The pain
attendant upon the birth of my single body, is now augmented by the
cares attached to fifty others, and is farther multiplied by the numerous
children whom the princesses have borne to me. The sources of afflic-
tion will be repeatedly renewed by their children, and by their espousals,
and by their progeny, and will be infinitely increased : a married life is
a mine of individual anxiety. My devotions, first disturbed by the fish
of the pool, have since been obstructed by temporal indulgence, and I
have been beguiled by that desire for progeny which was communicated
to me by association with Sammada. Separation from the world is the
only path of the sage to final liberation : from commerce with mankind
innumerable errors proceed. The ascetic who has accomplished a course
of self-denial falls from perfection by contracting worldly attachments :
how much more likely should one so fall whose observances are incom-
plete ? My intellect has been a prey to the desire of married happiness ;
but I will now so exert myself for the salvation of my soul, that, exempt
from human imperfections, I may be exonerated from human sufferings.
To that end I will propitiate, by arduous penance, Vishnu, the creator of
the universe, whose form is inscrutable, who is smaller than the smallest,
larger than the largest, the source of darkness and of light, the sovereign
god of gods. On his everlasting body, which is both discrete and indis-
crete substance, inimitably mighty, and identical with the universe, may
my mind, wholly free from sin, be ever steadily intent, so that I may be
bom no more. To him I fly for refuge ; to that Vishfiu, who is the teacher
of teachers, who is one with all beings, the pure eternal lord of all,
without beginning, middle, or end, and besides whom is nothing.”

CHAP. III.

Saubharl and his wives adopt an ascetic life. Descendants of M&ndh£tri. Legend of
Narmada and Purukutsa. Legend of Trisanku. B^hu driven from his kingdom
by the Haihayas and T^ajanghas. Birth of Sagara : he conquers the barbarians,
imposes upon them distinguishing usages, and excludes them from offerings to fire,
and the study of the Vedas.

Having thus communed with himself, Saubhari abandoned his chil-
dren, his home, and all his splendour, and, accompanied by his wives,
entered the forest, where he daily practised the observances followed by
the ascetics termed Vaikh^nasas (or anchorets having families), until he
had cleansed himself from all sin. When his intellect had attained
maturity, he concentrated in his spirit the sacramental fires*, and
became a religious mendicant. Then having consigned all his acts to
the supreme, he obtained the condition of Achyuta, which knows no
change, and is not subject to the vicissittides of birth, transmigration, or
death. Whoever reads, or hears, or remembers, or understands, this
legend of Saubhari, and his espousal of the daughters of Mdndhdtri,
shall never, for eight successive births, be addicted to evil thoughts, nor
shall he act unrighteously, nor shall his mind dwell upon improper
objects, nor shall he be influenced by selfish attachments. The line of
Mandhatri is now resumed.

The son of Ambarisha, the son of Mdndhdtri, was Yuvanadwa ; his
son was Harita^ from whom the Angirasa Hdritas were descended-*.

1 So Manu ; ‘‘ Having reposited, as the
law directs, the holy fires in his breast,”
&c. VI. 25.

* The Vfiyu, Linga, Kiirma, and Bha-
gavata agree in this series ; the others
omit it.

^ The words of the text are, awiiflwl
frfbn: 1 and the commentator
explains the phrase, ‘the Angirasa Brah-
mans, of whom the Hdrita family was the

chief.’ The Linga reads, fftnft
fifbn mr wrnmr: 1

ftrWTjni: 11 ‘ Harita was the son of Yuva-
nLswa, whose sons were the Haritas ; they
were on the part (or followers) of Angiras,
and were Brahmans with the properties of
Kshatriyas.’ The Vdyu has, ffbfi
irer I ^ iqift

^ 11 ‘Harita was the son of

Yuvands'wa, from whom were many called
5 B

370

PURU&UTSA AIDS THE NaOAS.

In the regions below the earth the Gandharbas called Mauneyas (or
sons of the Muni KaSyapa), who were sixty millions in number, had
defeated the tribes of the Ndgas, or snake-gods, and seized upon their
most precious jewels, and usurped their dominion. Deprived of their
power by the Gandharbas, the serpent chiefs addressed the god of the
gods, as he awoke from his slumbers ; and the blossoms of his lotus eyes
opened while listening to their hymns. They said, “ Lord, how shall we
be delivered from this great fear?” Then replied the first of males, who
is without beginning, I will enter into the person of Purukutsa, the son
of Mdndhdtri, the son of Yuvand^wa, and in him will I quiet these
iniquitous Gandharbas.” On hearing these words, the snake-gods
bowed and withdrew, and returning to their country dispatched Nar-
mada to solicit the aid of Purukutsa

Narmad4 accordingly went to Purukutsa, and conducted him to the
regions below the earth, where, being filled with the might of the deity,
he destroyed the Gandharbas. He then returned to his own palace;
and the snake-gods, in acknowledgment of Narmada’s services, conferred
upon her as a blessing, that whosoever should think of her, and invoke
her name, should never have any dread of the venom of snakes. This is
the invocation ; ** Salutation be to Narmada in the morning ; salutation
be to Narmada at night; salutation be to thee, O Narmada ! defend me

Haritas ; they were sons of Angiras, and probably intended to intimate that some
Brahmans with the properties of Ksha- persons of Kshatriya origin became the
triyas.’ The Bhagavata has only, disciples of certain Brahmans, particularly

^ I These (Ambarisha, Purukutsa, of Angiras, and afterwards founders of
and Harita) were, according to Sridhara schools of religious instruction themselves.
Swfimi’s comment, the chiefs of Mindh£- Mandhatri himself is the author of a hymn
tri^s descendants, being founders of three in the Rig - veda. As. Res. VIII. 385.
several branches : or it may mean, he Harita is the name of an individual sage,
says, merely that they had M&ndhatri for considered as the son of Chyavana, and to
their progenitor, Mkndhktri being by some whom a work on law is attributed. It is
also named Angiras, according to Aswa- probably rather that of a school, however,
Ikyana. It may be questioned if the than of an individual,
compilers of the Puriinas, or their anno- * Narmada, the personified Nerbudda
tators, knew exactly what to make of this river, was, according to the Bh&gavata,
and similar phrases, although they were the sister of the Nfigas.

TRI^ANKU RAISED TO HEAVEN.

371

from the serpent’s poison.” Whoever repeats this day and night, shall
never be bitten by a snake in the dark nor in entering a chamber ; nor
shall he who calls it to mind when he eats suffer any injury from poison,
though it be mixed with his food. To Purukutsa also the snake*gods
announced that the series of his descendants should never be cut off.

Purukutsa had a son by Narmada named Trasadasyu, whose son was
Sambbdta '’, whose son was Anarahya, who was slain by R4vana in his
triumphant progress through the nations. The son of Anarahya was
Prishada^wa; his son was HaryyaSwa; his son was Sumanas^; his son
was Tridhanwan ; his son was Trayy^ruha ; and his son was Satyavrata,
who obtained the appellation of Trisanku, and was degraded to the
condition of a Ch^hcl^la, or outcast^. During a twelve years’ famine
Trisanku provided the flesh of deer for the nourishment of the wife and
children of Visw^iraitra, suspending it upon a spreading fig-tree on the
borders of the Ganges, that he might not subject them to the indignity
of receiving presents from an outcast. On this account Vi^w^mitra, being
highly pleased with him, elevated him in his living body to heaven®.

» We have some varieties here. Instead
of Trasadasyu the Matsya has Dussaha,
whom it makes the husband of Narmada,
and father of Sambhuti, the father of
Tridhanwan. The Bhdgavata omits Sam-
bhuti; the Linga makes him the brother
of Trasadasyu ; and the Agni has in his
place Sudhanwan.

® Vrishadas'wa : Vdyu. The Matsya,
Afpi, and Brdhma omit all between
Sambhiita and Tridhanwan. The Bhfi-
gavata has a rather different series, or
Anaraiiya, Haryyaswa, Aruiia, Triban-
dhana, Trisanku. As Anarariya is famous
in Hindu story, and Trayyaruiia is a con-
tributor to the Rig-veda, their omission
shews careless compilation.

^ The Ykyji states he was banished by
his father for his wickedness (Adharma).
The Brahma P. and Hari Vans'a detail his

iniquity at length; and it is told more
concisely in the Linga. He carried off
the betrothed wife of another man, one of
the citizens according to the two former,
of Vidarbha according to the latter: for
this, his father, by the advice of Vasish-
fha, banished him, and he took refuge
with Sfwapakas. The R&m&yana has a
different story, and ascribes Trisanku^s
degradation to the curse of the sons of
Vasisht'ha, to whom the king had applied
to conduct his sacrifice, after their father
had refused to do so. Before that, he
is described as a pious prince (^niRT^
fVlTfftjpn), and the object of his sacrifice
was to ascend to heaven.

® The occurrence of the famine, and
Satyavrata’s care of the wife and family of
Visw^mitra, are told, with some variations,
in the Vayu, which has been followed by

372 HARI^HANDRA, THE SON OF TRl^ANKU.

The son of Trisanku was Hari^chandra*^; his son was Rohit6-

the Brahma and Hari Vansa. During
the famine, when game fails he kills the
cow of Vasishflia ; and for the three
crimes of displeasing his father, killing a
cow, and eating flesh not previously con-
secrated, he acquires the name of Tri-
sanku (tri, ‘three/ sanku, ‘sin'). Va-
s'ish^ha refusing to perform his regal
inauguration, Viswamitra celebrates the
rites, and on his death elevates the king
in his mortal body to heaven. The Rama-
yana relates the same circumstance, but
assigns to it a different motive, Vis^va-
mitra’s resentment of the refusal of the
gods to attend Trisanku's sacrifice. That
work also describes the attempt of the
gods to cast the king down upon earth,
and the compromise between them and
Vis'wamitra, by which Trisanku was left
suspended, head downwards, in mid-air,
forming a constellation in the southern
hemisphere, along with other new planets
and stars formed by VisVamitra. The
Bhagavata has an allusion to this legend,
saying that lYis'anku is still visible in
heaven; * The Vayu

furnishes some further information from
an older source: « 1 I
ftnin I \

II Both my copies leave a
blank where it is marked, and a similar
passage does not elsewhere occur ; but
the W'ord should probably be and

the whole may be thus rendered: ‘Men
acquainted with the Puranas recite these
two stanzas; “By the favour of Vis'wa-
mitra the illustrious Tris'anku shines in

heaven along w ith the gods, through the
kindness of that sage. Slowly passes the
lovely night in winter, embellished by
the moon, decorated wdth three watches,
and ornamented with the constellation Tri-
sanku." ' This legend is therefore clearly
astronomical, and alludes possibly to some
reformation of the sphere by Vis'wamitra,
under the patronage of Trisanku, and in
opposition to a more ancient system advo-
cated by the school of Vas'ish^ha. It
might be no very rash conjecture, perhaps,
to identify Tris'anku with Orion, the three
bright stars of whose belt may have sug-
gested the three S'ankus (stakes or pins)
which form his name.

9 The Paurariik lists generally dismiss
Harischandra very summarily, but he
makes a conspicuous figure in legends of
an apparently later date. In the Maha-
bharata, Sabha Parva, it is stated that he
resides in the court of Indra, to which he
was elevated for his performance of the
Rajasuya sacrifice, and for his unbounded
liberality. This seems to have served as
the groundw ork of the tale told in the
Markari&eya and Padma Puranas, of his
having given his whole country, his wife
and son, and finally himself, to Visn^a-
mitra, in satisfaction of his demands for
Dakshina. In consequence he was ele-
vated with his subjects to heaven, from
w^hence, having been insidiously led by
Nareda to boast of his merits, he was
again precipitated. His repentance of his
pride, however, arrested his downward
descent, and he and his train paused in
mid-air. The city of Harischandra is
popularly believed to be at times still

DEATH OP bAhU.

373

6wa^®; his son was Harita^^; his son was Chunchu^^^ who had two sons
named Vijaya and Sudeva. Ruruka^^ was the son of Vijaya, and his
own son was Vrika, whose son was B&hy.^ Bahuka). This prince was
vanquished by the tribes of Haihayas and Tklajanghas^S and his country
was overrun by them ; in consequence of which he fled into the forests
with his wives. One of these was pregnant, and being an object of
jealousy to a rival queen, the latter gave her poison to prevent her
delivery. The poison had the effect of confining the child in the womb
for seven years. B4hu, having waxed old, died in the neighbourhood of
the residence of the Muni Aurva. His queen having constructed his
pile, ascended it with the determination of accompanying him in death ;
but the sage Aurva, who knew all things, past, present, and to come,
issued forth from his hermitage, and forbade her, saying, “ Hold ! hold !
this is unrighteous ; a valiant prince, the monarch of many realms, the

visible in the skies. The indignation
of Vasishtha at Viswamitra^s insatiable-
ness produced a quarrel, in which their
mutual imprecations changed them to two
birds, the S^arali, a sort of Turdus, and
the Baka, or crane. In these forms
they fought for a considerable term, until
Brahma interposed, and reconciled them.
The Bhagavata alludes to this story, in
its notice of Harischandra ; but the Vdyu
refers the conflict to the reign of a dif-
ferent prince: see c. a. n. ii. According
to the Sfiva P., Harischandra was an
especial worshipper of that deity ; and his
wife Satyavati was a form of Jaya, one of
Durga’s handmaids.

Also read Rohita. Traces of his
name appear in the strong holds of Rotas,
in Behar and in the Panjab. The Bha-
gavata has a legend of his having been
devoted to Vanina, before his birth, by
his father, who having on various pleas
deferred offering his son as promised, was

afflicted by a dropsy. Rohita at last pur-
chased S^unahsephas, who was offered as
a victim in his stead : see hereafter, note
on S^unahsephas.

Omitted: Agni, Linga, and Matsya.

Omitted : Agni. Dhundhu : Linga
and Kurma. Champa, founder of Cham-
pamfilini: Bhagavata. But all other au-
thorities make Champa a different person,
a descendant of Anga : see family of Anu,
of the lunar race.

Kuruka: Linga and Kurma. Bha-
ruka: Bhagavata.

Descendants of Yadu. The first
springs from a prince who is the twelfth,
and the second from one who is the
eighteenth, in the lunar line, and both arc
thus cotemporary with a prince who is
the thirty-fifth of the solar dynasty. The
Vayu adds, that they were assisted by
S'akas, Yavanas, K&mbojas, Paravas, and
Pahlavas.

5 c

374

BIRTH OF 6AGARA :

offerer of many sacrifices, the destroyer of his foes, a universal emperor,
is in thy womb ; think not of committing so desperate an act !” Accord-
ingly, in obedience to his injunctions, she relinquished her intention.
The sage then conducted her to his abode, and after some time a very
splendid boy was there born. Along with him the poison that had
been given to his mother was expelled ; and Aurva, after performing the
ceremonies required at birth, gave him on that account the name of
Sagara (from Sa, ‘with/ and Gara, ‘poison’). The same holy sage
celebrated his investure with the cord of his class, instructed him fully
in the Vedas, and taught him the use of arms, especially those of fire,
called after Bh&rgava.

When the boy had grown up, and was capable of reflection, he said
to his mother one day, “Why are we dwelling in this hermitage? where
is my father? and who is he?” His mother, in reply, related to him all
that had happened. Upon hearing which he was highly incensed, and
vowed to recover his patrimonial kingdom, and exterminate the Hai-
hayas and T^lajanghas, by whom it had been overrun. Accordingly
when he became a man he put nearly the whole, of the Haihayas to
death, and would have also destroyed the Sakas, the Yavanas, Kam-
bojas, P^iradas, and Pahnavas^^, but that they applied to Vasishtha, the

‘ ' The Haihayas we shall have farther
occasion to notice. The S'akas are, no
doubt, the Sacae or Sakai of the classical
geographers, Scythians and Indo-Scythi-
ans, Turk or Tartar tribes, who established
themselves, about a century and a half
before our era, along the western districts
of India, and who are not improbably con-
nected with our Saxon forefathers. The
Yavanas are the lonians or Greeks. The
Kdmbojas were a people on the north-
west of India, of whom it is said that they
were remarkable for a capital breed of
horses. There is an apparent trace of
their name in the Caumogees of Kafe-
ristan, who may have retreated to the

mountains before the advance of the Turk
tribes. (Elphinstone’s Caubul, 619 ; sec
also before, p. 194. n. 146.) The Paradas
and Pahlavas or Pahnavas may designate
other bordering tribes in the same direc-
tion, or on the confines of Persia. Along
with these, in the legend that follows, the
Bhagavata enumerates Barbaras. The
Vayii adds Mahishikas, Chaulas, Ddrvas,
and Khasas : the two former of which
are people on the Malabar and Coroman-
del coasts ; the two latter are usually
placed amongst the mountaineers of the
Hindu Kosh. The Brdhma P. lengthens
the list with the Kolas, the forest races of
eastern Gondwana ; the Sarpas and the

HE DEPRIVES VARIOUS TRIBES OF CASTE.

375

family priest of Sagara, for protection. Vai^ishlha regarding them as
annihilated (or deprived of power), though living, thus spake to Sagara :
“ Enough, enough, my son, pursue no farther these objects of your
wrath, whom you may look upon as no more. In order to fulfil your
vow I have separated them from affinity to the regenerate tribes, and
from the duties of their castes/' Sagara, in compliance with the injunc-
tions of his spiritual guide, contented himself therefore with imposing
upon the vanquished nations peculiar distinguishing marks. He made
the Yavanas^® shave their heads entirely; the Sakas he compelled to
shave (the upper) half of their heads ; the P^radas wore their hair long ;
and the Pahnavas let their beards grow, in obedience to his commands
Them also, and other Kshatriya races, he deprived of the established
usages of oblations to fire and the study of the Vedas ; and thus sepa-
rated from religious rites, and abandoned by the Brahmans, these
different tribes became Mlechchhas. Sagara, after the recovery of
his kingdom, reigned over the seven -zoned earth with undisputed
dominion

Keralas, who are the people of Malabar.
The Hari Vansa still farther extends the
enumeration with the Tusharas or To-
kharas, the Turks of Tokharestan ; the
Chinas, Chinese; the Madras, people in
the Panjab ; the Kishkindhas, in Mysore ;
Kauntalas, along the Narbudda ; Bangas,
Bengalis ; S^alwas, people in western India ;
and the Konkanas, or inhabitants of the
Concan. It is e\ident from the locality
of most of the additions of the last au-
thority, that its compiler or corrupter has
been a native of the Dekhin.

And Kambojas : Vdyu.

The Asiatic nations generally shave
the head either wholly or in part. Amongst
the Greeks it was common to shave the
fore part of the head, a custom introduced,
according to Plutarch, by the Abantes,
whom Homer calls ^o/Ac£vr€^, and

followed, according to Xenophon, by the

Lacedaemonians. It may be doubted, how-
ever, if the Greeks or lonians ever shaved
the head completely. The practice pre-
vails amongst the Mohammedans, but it
is not universal. The S'akas, Scythians
or Tartars, shave the fore part of the head,
gathering the hair at the back into a long
tail, as do the Chinese. The mountaineers
of the Himalaya shave the crown of the
head, as do the people of Kaferistan, with
exception of a single tuft. What Oriental
people wore their hair long, except at the
back of the head, is questionable ; and the
usage would be characteristic rather of the
Teutonic and Gothic nations. The ancient
Persians had long bushy beards, as the
Persepolitan sculptures demonstrate. In
Chardin^s time they were out of fashion, but
they were again in vogue in that country
in the reign of the last king, Fateh Shuh.

So the Vayu, &c. ; and a similar

C SM ]

statement is given in Manu^ X. 44^ where
to the Sfakas^ Tavanas^ Kdmbojas^ Pfira-
das, and Pahnavas, are added the Paun-
ftras (people of western Bengal), OAras
(those of Orissa), Drfiviras (of the Coro-
mandel coast), Chinas (Chinese), Kirdtas
(mountaineers), and Daradas (Durds of
the Hindu Koh). From this passage,
and a similar one in the Rdmdyana, in
which the Chinas are mentioned, the late
Mr. Klaproth inferred those works to be
not older than the third century B. C.,
when the reigning dynasty of Thsin first
gave that name to China (see also p. 194.

n. 145.) It was probable, he supposed,
that the Hindus became acquainted with
the Chinese only about 200 B. C«, when
their arms extended to the Oxus ; but it
is difficult to reconcile this date with the
difference of style between the Rdmdyaria
particularly and the works of the era of
Vikramaditya. It would seem more likely
that the later appellations were interpo-
lated. It must have been a period of
some antiquity, when all the nations from
Bengal to the Coromandel coast were con-
sidered as Mlechchhas and outcasts.

CHAP. IV.

The progeny of Sagara : their wickedness : he performs an Aswamedha : the horse
stolen by Kapila : found by Sagara’s sons, who are all destroyed by the sage : the
horse recovered by Ansumat: his descendants. Legend of Mitrasaha or Kalmd-
abflp^fl, th^ son of Sud^sa. Legend of Khafwdnga. Birth of Rama and the other
sons of Dasaratha. Epitome of the history of Rama : his descendants, and those of
his brothers. Line of Kus'a. Vrihadbala, the last, killed in the great war.

SUMATl the daughter of Ka^yapa, and Ke^ini the daughter of Raja
Viderbha, were the two wives of Sagara I Being without progeny, the
king solicited the aid of the sage Aurva with great earnestness, and the
Muni pronounced this boon, that one wife should bear one son, the
upholder of his race, and the other should give birth to sixty thousand
sons; and he left it to them to make their election. Kesini chose to
have the single son; Sumati the multitude: and it came to pass in a
short time that the former bore Asamanjas^ a prince through whom the
dynasty continued ; and the daughter of Vinatd (Sumati) had sixty
thousand sons. The son of Asamanjas was Ansumat.

Asamanjas was from his boyhood of very irregular conduct. His
father hoped that as he grew up to manhood he would reform ; but
finding that he continued guilty of the same immorality, Sagara aban-
doned him. The sixty thousand sons of Sagara followed the example of
their brother Asamanjas. The path of virtue and piety being obstructed
in the world by the sons of Sagara, the gods repaired to the Muni
Kapila, who was a portion of Vishnu, free from fault, and endowed with
all true wisdom. Having approached him with respect, they said, “ 0
lord, what will become of the world, if these sons of Sagara are permitted
to go on in the evil ways which they have learned from Asamanjas!
Do thou, then, assume a visible form, for the protection of the afflicted

1 So the R&mdyana. Sumati is called length in the IMmdyaiia, first book, and in
the daughter of Arishfanemi: the Mahd- the Mah^bh^ta, Yana Parva, III. io6, et
bh&uta calls her S^aivyd. The stoiy of seq., as well as in most of the Puranas.
Sagara and his descendants is told at ^ Or Panchajana : Brdbma.

378

THE SONS OF SA6ARA DESTROYED.

universe.” “ Be satisfied,” replied the sage, “ in a brief time the sons of
Sagara shall be all destroyed.”

At that period Sagara commenced the performance of the solemn
sacrifice of a horse, who was guarded by his own sons; nevertheless
some one stole the animal, and carried it off into a chasm in the earth.
Sagara commanded his sons to search for the steed ; and they, tracing
him by the impressions of his hoofs, followed his course with persever-
ance, until coming to the chasm where he had entered, they proceeded
to enlarge it, and dug downwards each for a league. Coming to P4tMa,
they beheld the horse wandering freely about, and at no great distance
from him they saw the Rishi Kapila sitting, with his head declined in
meditation, and illuminating the surrounding space with radiance as
bright as the splendours of the autumnal sun, shining in an unclouded
sky. Exclaiming, “ This is the villain who has maliciously interrupted
our sacrifice, and stolen the horse ! kill him ! kill him !” they ran
towards him with uplifted weapons. The Muni slowly raised his eyes,
and for an instant looked upon them, and they were reduced to ashes by
the sacred flame that darted from his person

When Sagara learned that his sons, whom he had sent in pursuit of
the sacrificial steed, had been destroyed by the might of the great Rishi
Kapila, he dispatched AnSumat, the son of Asamanjas, to effect the
animals recovery. The youth, proceeding by the deep path which the
princes had dug, arrived where Kapila was, and bowing respectfully,
prayed to him, and so propitiated him, that the saint said, “ Go, my

The Bhdgavata has, for a Parana,
some curious remarks on this part of the
story, flatly denying its truth, w

wnwftRTwftt if i

RiWtafT fCTrt I

fin II ‘ TTie report is not true, that the
sons of the king were scorched by the
wrath of the sage ; for how can the qua*

in a world-purifying nature, consisting of
the quality of goodness ; the dust of earth,
as it were, in the sky? How should
mental perturbation distract that sage,
who was one with the supreme, and who
has promulgated that Sankhy£ philoso-
phy, which is a strong vessel, by which
he who is desirous of liberation passes
over the dangerous ocean of the world by
the path of death

THE GANGES BROUGHT FROM HEAVEN.

379

son, deliver the horse to your grandfather ; and demand a boon ; thy
grandson shall bring down the river of heaven on the earth.” An^umat
requested as a boon that his uncles, who had perished through the sage’s
displeasure, might, although unworthy of it, be raised to heaven through
his favour. “ I have told you,” replied Kapila, “ that your grandson
shall bring down upon earth the Ganges of the gods; and when her
waters shall wash the bones and ashes of thy grandfather’s sons, they
shall be raised to Swarga. Such is the efficacy of the stream that flows
from the toe of Vishnu, that it confers heaven upon all who bathe in it
designedly, or who even become accidentally immersed in it : those even
shall obtain Swarga, whose bones, skin, fibres, hair, or any other part,
shall be left after death upon the earth which is contiguous to the
Ganges.” Having acknowledged reverentially the kindness of the sage,
AnSumat returned to his grandfather, and delivered to him the horse.
Sagara, on recovering the steed, completed his sacrifice; and in affec-
tionate memory of his sons, denominated Sigara the chasm which they
had dug^.

The son of Ansumat was Dilipa*’’; his son was Bhagiratha, who

brought Gangd down to earth, whence she is called Bhagirathi. The

/

son of Bhagiratha was Snita^; his son was N^bhaga^; his son was
Ambarisha; his son was Sindhudwipa ; his son was Ayut^swa^; his
son was Rituparha, the friend of Nala, skilled profoundly in dice 'K The

^ Sdgara is still the name of the ocean, once to have done, the base of the Hima-
and especially of the bay of Bengal, at laya, and Saugor (Sagara) was at Handwar.
the mouth of the Ganges. On the shore ^ Or Khatwanga : Brahma and Hari
of the island called by the same name, Vansa : but this is apparently an error,
tradition places a Kapilasrama, or her- See note 14.

mitage of Kapila, which is still the scene ® Omitted : Matsya and Agni. Visruta :

of an annual pilgrimage. Other legends Linga.

assign a very different situation for the ^ Nabhin: Bhdgavata.

abode of the ascetic, or the foot of the ® Ayutayus : Vayu, Linga, and Kurma.

Himalaya, where the Ganges descends to S^rutdyus : Agni. Ayutajit : Brahma.

the plains. There would be no incom- 9 ^knowing the heart of the

patibiUty, however, in the two sites, could ‘ dice.^ The same epithet, as well as that

we imagine the tradition referred to a pe- of ^ friend of Nala,^ is given him in the

riod when the ocean washed, as it appears V^yu, Bhdgavata, and Brahma Purdnas,

380

DESCENDANTS OF SAOABA.

son of Ritupan&a was Sarvak&ma^'’; his son was Sudisa; his son was
Sauddsa, named also Mitrasaha

and in the Hari Vansa, and leaves no
doubt of their referring to the hero of the
story told in the Mahabharata. Nala
however^ as we shall hereafter see^ is some
twenty generations later than Ritupania
in the same family ; and the Vdyu there-
fore thinks it necessary to observe that
two Nalas are noticed in the Purdnas, and
the one here adverted to is the son of
Virasena; ITHT

ih I ii whilst

the other belongs to the family of Iksh-
uaku. The same passage occurs in the
Brahma P. and Hari V.; and the com-
mentator on the latter observes,

i ‘ Nala the son of
Nishadlia is different from Nala the son
of Virasena/ It is also to be observed,
that the Nala of the tale is king of Ni-
shadha, and his friend Ritupania is king
of Ayodhya. The Nala of the race of
Ikshwaku is king of Ayodhya : he is the
son of Nishadha, however, and there is
evidently some confusion between the two.
We do not find Virasena or his son in
any of the lists. See n. 19.

There is considerable variety in this
part of the lists, but the Vdyu and Bha-
gavata agree with our text. The Matsya
and others make Kalmashapada the son
or grandson of Ritupania, and place Sar-
vak4ma or Sarvakarman after him. See
further on.

The V^yu, Agni, Brahma, and Hari
Vansa read Amitrasaha, * foe-enduring 5’
but the commentator on our text explains
it Mitra, a name of Vas'ish^ha, Saha,

^ able to bear’ the imprecation of ; as in
the following legend, which is similarly

related in the Bhligavata. It is not de-
tailed in the Vdyu. A full account occurs
in the Mah&bh&rata, J(di P., s. 176, but
with many and important variations. Kal-
m&shap£da, whilst hunting, encountered
S^aktri, the son of Yasishfha, in the woods;
and on his refusing to make way, struck
the sage with his whip. S^aktri ciursed
the king to become a cannibal ; and Vis-
whmitra, who had a quarrel with Vasish-
^ha, seized the opportunity to direct a
Rikshas to take possession of the king,
that he might become the instrument of
destroying the family of the rival saint.
Whilst thus influenced, Mitrasaha, a Brah-
man, applied to Kalm&shapida for food,
and the king commanded his cook to dress
human flesh, and give it to the Brahman,
who, knowing what it was, repeated the
curse of S^aktri, that the king should be-
come a cannibal ; which taking effect with
double force, KalmSshapdda began to eat
men. One of his first victims was S^aktri,
whom he slew and ate; and then killed
and devoured, under the secret impulse of
Viswamitra’s demon, all the other sons of
Vasishfha, Vasishfha however liberated
him from the RAkshas who possessed him,
and restored him to his natural character.
The imprecation of the Brahman’s wife,
and its consequences, are told in the Ma-
hibharata as in the text ; but the stoiy of
the water falling on his feet appears to
have grown out of the etymology of his
name, which might have referred to some
disease of the lower extremities, the prince’s
designation being at length, Mitrasaha Sau-
dasa Kalmdshapada, or Mitrasaha, son of
Sudfuw, with the swelled feet.

SAUDAsA cursed by VA^ISH'fHA.

381

The son of Sud^sa having gone into the woods to hunt, fell in with
a couple of tigers, by whom the forest had been cleared of the deer.
The king slew one of these tigers with an arrow. At the moment of
expiring, the form of the animal was changed, and it became that of
a fiend of fearful figure, and hideous aspect. Its companion, threatening
the prince with its vengeance, di (Appeared.

After some interval Saud^a celebrated a sacrifice, which was con-
ducted by Vaiish'tha. At the close of the rite Yaifishtha went out ;
when the R4kshas, the fellow of the one that had been killed in the
figure of a tiger, assumed the semblance of VaSishtha, and came and
said to the king, “ Now that the sacrifice is ended, you must give me
flesh to eat : let it be cooked, and I will presently return.” Having said
this, he withdrew, and, transforming himself into the shape of the cook,
dressed some human flesh, which he brought to the king, who, receiving
it on a plate of gold, awaited the reappearance of Vasish'tha. As soon
as the Muni returned, the king ofiered to him the dish. Vasish'tha
surprised at such want of propriety in the king, as his ofiering him meat
to eat, considered what it should be that was so presented, and by the
efficacy of his meditations discovered that it was human flesh. His
mind being £^itated with wrath, he denounced a curse upon the Raja,
saying, “ Inasmuch as you have insulted all such holy men as we are,
by giving me what is not to be eaten, your appetite shall henceforth be
excited by similar food.”

“It was yourself,” replied the R6j4 to the indignant sage, “who
commanded this food to be prepared.” “ By me !” exclaimed VaSish'tha ;
“ how could that have been ?” and again having recourse to meditation,
he detected the whole truth. Foregoing then all displeasure towards
the king, he said, “ The food to which I have sentenced you shall not be
your sustenance for ever; it shall only be so for twelve years.” The
king, who had taken up water in the palms of his hands, and was
prepared to curse the Muni, now considered that Va4ishtha was his
spiritual guide, and being reminded by Madayanti his queen that it
ill became him to denounce an imprecation upon a holy teacher,
who was the guardian divinity of his race, abandoned his intention.

5 ®

382

saudAsa becomes a cannibal.

Unwilling to cast the water upon the earth, lest it should wither up the
grain, for it was impregnated with his malediction, and equally reluctant
to throw it up into the air, lest it should blast the clouds, and dry up their
contents, he threw it upon his own feet. Scalded by the heat which the
water had derived from his angry imprecation, the feet of the R4jA
became spotted black and white, and he thence obtained the name of
KalmAshapAda, or he with the spotted (kalmAsha) feet (pAda).

In consequence of the curse of Va^ish'tha, the RAjA became a cannibal
every sixth watch of the day for twelve years, and in that state wan-
dered through the forests, and devoured multitudes of men. On one
occasion he beheld a holy person engaged in dalliance with his wife.
As soon as they saw his terrific form, they were frightened, and endea-
voured to escape; but the regal RAkshasa overtook and seized the
husband. The wife of the Brahman then also desisted from flight, and
earnestly entreated the savage to spare her lord, exclaiming, “ Thou,
Mitrasaha, art the pride of the royal house of IkshwAku, not a malignant
fiend ! it is not in thy nature, who knowest the characters of women, to
carry off and devour my husband.” But all was- in vain, and, regardless
of her reiterated supplications, he ate the Brahman, as a tiger devours
a deer. The Brahman’s wife, furious with wrath, then addressed the
RAjA, and said, “ Since you have barbarously disturbed the joys of a
wedded pair, and killed my husband, your death shall be the conse-
quence of your associating with your queen.” So saying, she entered
the flames.

At the expiration of the period of his curse SaudAsa returned home.
Being reminded of the imprecation of the Brahmani by his wife Mada-
yanti, he abstained from conjugal intercourse, and was in consequence
childless ; but having solicited the interposition of Va^ishtha, Madayanti
became pregnant. The child, however, was not born for seven years,
when the queen, becoming impatient, divided the womb with a sharp
stone, and was thereby delivered. The child was thence called Aimaka
(from AAman, ‘ a stone’). The son of Ai^maka was MAlaka, who, when
the warrior tribe was extirpated upon earth, was surrounded and con-
cealed by a number of females; whence he was denominated NAri-

KHAtwANOA OBTAINS FINAL EMANCIPATION. 383

kavacha (having women for armour) The son of Melaka was
Da^aratha; his son was Ilavila; his son was Vi^wasaha; his son was
Kha'twAnga, called also DiUpa^^ who in a battle between the gods and
the Asuras, being called by the former to their succour, killed a number
of the latter. Having thus acquired the friendship of the deities in
heaven, they desired him to demand a boon. He said to them, “ If a
boon is to be accepted by me, then tell me, as a favour, what is the
duration of my life.” “ The length of your life is but an hour,” the gods
replied. On which, Khatwdnga, who was swift of motion, descended
in his easy-gliding chariot to the world of mortals. Arrived there, he
prayed, and said, “ If my own soul has never been dearer to me than
the sacred Brahmans ; if I have never deviated from the discharge of my
duty ; if I have never regarded gods, men, animals, vegetables, all
created things, as different from the imperishable; then may I, with
unswerving step, attain to that divine being on whom holy sages medi-
tate!” Having thus spoken, he was united with that supreme being,
who is Vdsudeva; with that elder of all the gods, who is abstract
existence, and whose form cannot be described. Thus he obtained
absorption, according to this stanza, which was repeated formerly
by the seven Rishis ; “ Like unto Khatwdnga will be no one upon
earth, who having come from heaven, and dwelt an hour amongst men,
became united with the three worlds by his liberality and knowledge
of truth w”

The son of Kha'twAnga was Dirghabahu ; his son was Raghu ; his
son was Aja; his son^was Da^aratha*®. The god from whose navel the

His name Mulaka, or ‘ the root,’ liberation is rather unusual ;
refers also to his being the stem whence i ‘ By whom the three worlds were

the Kshatriya races again proceeded. It affected or beloved:’ flrvifl i the
may be doubted if the purport of his three worlds being identified with then-
title Nfirikavacha is accurately explained source, or the supreme. The text says
by the text. of this stanza, i and the V&yu, citing

This prince is confounded with an it, says, ^ l the legend is therefore
earlier DiHpa by the Brfihma P. and Hari from the Vedas.

Vansa. The lists here differ very materially.

The term for his obtaining final as the following comparison will best shew :

384

THE FOUR SONS OF DA^ARATHA.

lotus springs became fourfold, as the four sons of Dai^aratha, R4ma,
Lakshmoba, Bharata, and ^atrughna, for the protection of the world.
R4ma, whilst yet a boy, accompanied Yi^w&mitra, to protect his sacri-
fice, and slew T&dak4. He afterwards killed M&richa with his resistless
shafts ; and Subdhu and others fell by his arms. He removed the guilt
of Ahaly& by merely looking upon her. In the palace of Janaka he
broke with ease the mighty bow of MaheSwara, and received the hand of
Sit&, the daughter of the king, self-bom from the earth, as the prize of
his prowess. He humbled the pride of Para^urama, who vaunted his
triumphs over the race of Haihaya, and his repeated slaughters of the
Kshatriya tribe. Obedient to the commands of his father, and che-
rishing no regret for the loss of sovereignty, he entered the forest,

Vishilu. Matsya. R4m4yai{a. manner^ and the variation is not limited

Kalmashap&da Kalm&hap^ula Kalm^hapada to the cases specified^ as it begins with

Asmaka

Sarvakarman

Sfankana

Bhagiratha, as follows :

Mulaka

Anaranya

SudarsWa

Pur^ifas.

Rdm&yaiia.

Dasaratha

Nighna

Agnivarna

Bhagiratha

Bha^ratha

Ilavila

Anamitra

S'lghraga

S'ruta

Kakutshtha

Viswasaha

Raghu

Maru

Nfebhfiga •

Raghu

Dilipa

Dirghabahu

Raghu

Aja

Dasaratha

Dilipa

Aja

Dirghabdhu

Ajapala

Dasaratha

Prasusruka

Ambarisha

Nahusha

Yayati

Nabhaga

Aja

Dasaratha.

Ambarisha

Sindhudwipa

Ayutfiswa

Rituparna

Sarvakama

Sud£sa

Kalmashap4da.

Kalmlishaplida

The Vayu, Bh%avata, Kurma, and Linga
agree with our text, except in the reading
of a few names; as S^ataratha for Dasa-
ratha the first ; Vairivira for Ilavila ; and
Kritasarman, Yriddhasarman, or Vriddha*
karman^ for Viswasaha. The Agni and
Br4hma and Hari Vansa agree with the
second series, with similar occasional ex-
ceptions ; shewing that the Pur&iias admit
two series, differing in name, but agreeing
in number. The Rdmdyana, however,
differs from both in a very extraordinary

The entire Paur&nik series comprises twenty
descents, and that of the Rdmdyana six-
teen. Some of the last names of the
poem occur amongst the first of those of
the Pur&nas, but there is an irreconcilable
difference in much of the nomenclature.
The Agni, under the particular account of
the descent of Rama, has for his immediate
predecessors Raghu, Aja, Dasaratha, as in
our text; and the author of the R^hu
Vansa agrees with the Purfuias from Dilipa
downwards.

EXPLOITS OF RAMA AND HIS BROTHERS. 385

accompanied by his brother Lakshmaha and by his wife, where he killed
in conflict Virddha, Kharaddshana and other BAkshasas, the headless
giant Kabandha, and BAli the monkey monarch. Having built a bridge
across the ocean, and destroyed the whole R&kshasa nation, he reco-
vered his bride SitA, whom their ten-headed king RdvaAa had carried
off, and returned to AyodhyA with her, after she had been purified by
the fiery ordeal from the soil contracted by her captivity, and had been
honoured by the assembled gods, who bore witness to her virtue

Bharata made himself master of the country of the Gandbarbas, after
destroying vast numbers of them ; and Satrughna having killed the
RAkshasa chief LavaAa, the son of Madhu, took possession of his capital
Mathurd.

Having thus, by their unequalled valour and might, rescued the
whole world from the dominion of malignant fiends, Rama, LakshmaAa,
Bharata, and Satrughna reascended to heaven, and were followed by
those of the people of KoSala who were fervently devoted to these
incarnate portions of the supreme Vishnu.

Rama and his brothers had each two sons. Kusa and Lava were the
sons of Rama ; those of Lakshmafia were Angada and Chandraketu ;

the sons of Bharata were Taksha and Pushkara; and Subahu and

/ /

Strasena were the sons of Satrughna.

This is an epitome of the Ramayana,
the heroic poem of Vdlmiki, on the subject
of Rdma^s exploits. A part of the Rama-
yaiia was published, with a translation
by Messrs. Carey and Marshman, several
years since ; but a much more correct
edition of the text of the two first books,
with a Latin translation of the first, and
part of the second, have been more re-
cently published by Professor Schlegelj
a work worthy of his illustrious name.
A summary of the story may be found in
Sir Wm. Joneses Works, Maurice’s Hin-
dustan, Moor’s Pantheon, &c. It is also
the subject of the Uttara Rama Charitra

in the Hindu Theatre, in the introduction
to which an outline of the whole is given.
The story is therefore, no doubt, suffici-
ently familiar even to English readers. It
seems to be founded on historical fact;
and the traditions of the south of India
uniformly ascribe its civilization, the sub-
jugation or dispersion of its forest tribes
of barbarians, and the settlement of civil-
ized Hindus, to the conquest of Lankd by
Rima.

The Vdyu specifics the countries or
cities over which they reigned. Anguda
and Chitraketu, as the Vayu terms the lat-
ter, governed countries near the Himalaya,

5 ^

386

DESCENDANTS OF KV&Af

The son of Kui^ was Atithi ; his son was Nishadha ; his son was
Nala^^; his son was Nabhas; his son was Puhdarika; his son was
Kshemadhanwan ; his son was Dev&nika; his son was Ahinagu^^; his
son was Pdrip&tra; his son was Dala^; his son was Chhala^^; his son
was Uktha22; his son was Vajranibha; his son was ^ankhandbha^S; his
son was Abhyutthit&^wa^^; his son was Viswasaha^^; his son was Hirahya-
n&bha, who was a pupil of the mighty Yogi Jaimini, and communicated

the knowledge of spiritual exercises

the capitals of which were Angadi and
Chandravaktrd. Taksha and Pushkara
were sovereigns of Gandhara, residing at
Takshasila and Pushkaravati. Subahu and
S^urasena reigned at Mathurd ; and in
the latter we might be satisfied to find
the S^urasenas of Arrian, but that there is
a subsequent origin, of perhaps greater
authenticity, in the family of Yadu, as we
shall hereafter see. ^ Kusa built Kusasthali
on the brow of the Vindhya, the capital
of Kosala; and Lava reigned at S'ravasti
(see p. 355. 361) in Uttara (northern)
Kosala WtW tJWf

trwr HTOT w 1 wrraft HNiftnPTTin

&c. The Raghu Vansa describes Kusa
as returning from Kusavati to Ayodhya,
after his father’s death ; but it seems not
unlikely that the extending power of the
princes of the Doab, of the lunar family,
compelled Rama’s posterity to retire more
to the west and south.

The Bhdgavata is the only Purana
that omits this name, as if the author had
been induced to correct the reading in
order to avoid the necessity of recognising
two Nalas. See above, n. 9.

Here again we have tw^o distinct
series of princes, independently of varia-
tions of individual names. Instead of the

to Ydjnawalkya2<5. The son of this

list of the text, with which the V4yu and
Bhiigavata nearly, and the Brahma and
Hari Vansa indifferently conform, we have
in the Matysa, Linga, Kurma, and Agni
the following: Ahinagu, Sahasrdswa, Sa-
hasrfiya or Sahasrabala, Chandravaloka,
Tarapida or Tkr^hisa, Chandragiri, Bhfi-
nuratha or Bhanumitra, and S'rutdyus, with
whom the list ends, except in the Linga,
which adds Bahula, killed by Abhimanyu :
enumerating therefore from Devanika but
seven or eight princes to the great war,
instead of twenty-three, as in the other
series. The Raghu Vansa gives much
the same list as our text, ending with
Agnivarna.

Bala : Bhagavata. Nala : Hari V.

Sthala: Bhagavata. Sfala: Vayu and
Brkhma. S'ila : Raghu Vansa.

Omitted : Bhagavata.

&ankha: Brahma. Khagana: Bhag.

Dushitaswa : Vayu. Adhyushitdswa :
Brdhma. Vidhriti : Bhagavata.

Omitted : Brdhma and Bhagavata.

Omitted : Brahma and Hari V. : but
included with similar particulars by the
V&yu, Bh^avata, and Raghu Vansa : see
also p. 283, where Kausalya is likewise
given as the synonyme of Hiranyagarbha,
being, as the commentator observes, his
Visheshanam, his epithet or attribute, bom

THE SON OF RAMA.

387

saintly king was Pushya; his son was Dhruvasandhi^; his son was
Sudaniana; his son was Agnivarha; his son was Sighra; his son was
Mara*®, who through the power of devotion (Yoga) is still living in the
village called Kal&pa, and in a future age will be the restorer of the
Kshatriya race in the solar dynasty. Mara had a son named Pra-
su4rata; his son was Susandhi; his son was Amarsha; his son was
Mahaswat*®; his son was Vi4rutavat®®; and his son was Vrihadbala, who
was killed in the great war by Abhimanyu, the son of Anjuna. These
are the most distinguished princes in the family of Ikshwdku : whoever
listens to the account of them will be purified from all his sins®^

in, or king of, Kosala. The V^yu accord-
ingly terms him, < hut

in the Bhitgavata the epithet Kausalya is
referred by the commentator to Yajna-
walk}ra, the pupil of Hiraiiyan^bha : inr.

I The

author of the Raghu Vansa, not under-
standing the meaning of the term, has
converted Kausalya into the son of Hi-
ranyan&bha. Raghu V. i8. 27. The Bha-
gkvata, like our text, calls the prince the
pupil of Jaimini. The V^lyu, more cor-
rectly, I ‘ the pupil of

the sage’s grandson.’ There seems to be,
however, something unusual in the account
given of the relation borne by the indivi-
duals named to each other. As a pupil
of Jaimini, Hiranyandbha is a teacher of
the Sdma-veda (see p. 283), but Yajna-

walkya is the teacher of the V^jasaneyi
branch of the Yajush (p. 281). Neither
of them is specified by Mr. Colebrooke
amongst the authorities of the P^tanjala
or Yoga philosophy ; nor does either ap-
pear as a disciple of Jaimini in his cha-
racter of founder of the Mimdnsd school.
Trans. R. As. Soc. vol. I.

Arthasiddhi : Br£hma P. and Hari V.

*** Maruta: Brahma P. and Hari V.
These authorities omit the succeeding four
names.

Sahaswat : Vayu.

Viswasaha ; Bh%avata.

The list closes here, as the author of
the Purdnas, Vyasa, is cotemporary with
the great war. The line of Ikshwaku is re-
sumed prophetically in the twenty-second
chapter.

CHAP. V.

Kings of MithiW. Legend of Nimi, the son of Ikshwaku. Birth of Janaka. Sacrifice

of Siradhwaja. Origin of Sit£. Descendants of Kusadhwaja. Kriti the last of the

Maithila princes.

The son of Ikshwfiku, who was named Nimi^ instituted a sacrifice that
was to endure for a thousand years, and applied to VaiSishitha to offer the
oblations. Vaiishtha in answer said, that he had been preengaged by
Indra for five hundred years, but that if the Rajfi would wait for some
time, he would come and officiate as superintending priest. The king
made no answer, and Va^ish'tha went away, supposing that he had
assented. When the sage had completed the performance of the cere-
monies he had conducted for Indra, he returned with all speed to Nimi,
purposing to render him the like office. When he arrived, however, and
found that Nimi had retained Gautama and other priests to minister at
his sacrifice, he was much displeased, and pronounced upon the king,
who was then asleep, a curse to this effect, that since he had not
intimated his intention, but transferred to Gautama the duty he had
first entrusted to himself, Vasish'tha, Nimi should thenceforth cease to
exist in a corporeal form. When Nimi woke, and knew what had
happened, he in return denounced as an imprecation upon his unjust
preceptor, that he also should lose his bodily existence, as the punish-
ment of uttering a curse upon him without previously communicating
with him. Nimi then abandoned his bodily condition. The spirit of
Va^ish'tha also leaving his body, was united with the spirits of Mitra and
Varuna for a season, until, through their passion for the nymph Urvasi,
the sage was born again in a different shape. The corpse of Nimi was
preserved from decay by being embalmed with fragrant oils and resins,
and it remained as entire as if it were immortal \ When the sacrifice

* None of the authorities, except the unacquainted with the Egyptian art of
Yayu and Bh^vata, contain the series embalming dead bodies. In the Kas'i
of kings noticed in this chapter. Khanila, s. 30, an account is given of a

This shews that the Hindus were not Brahman who carries his mother’s bones.

THE BIRTH OF JANAKA.

389

was concluded^ the priests applied to the gods, who had come to receive
their portions, that they would confer a blessing upon the author of the
sacrifice. The gods were willing to restore him to bodily life, but Nimi
declined its acceptance, saying, O deities, who are the alleviators of all
worldly suffering, there is not in the world a deeper cause of distress
than the separation of soul and body : it is therefore my wish to dwell in
the eyes of all beings, but never more to resume a corporeal shape !” To
this desire the gods assented, and Nimi was placed by them in the eyes
of all living creatures; in consequence of which their eyelids are ever
opening and shutting.

As Nimi left no successor, the Munis, apprehensive of the conse-
quences of the earth being without a ruler, agitated the body of the
prince, and produced from it a prince who was called Janaka, from
being bom without a progenitor. In consequence of his father being
without a body (videha), he was termed also Vaideha, ‘the son of the
bodiless and he further received the name of Mithi, from having been
produced by agitation (mathana)^ The son of Janaka was Uddvasu;

or rather her corpse, from Setubandha or
R&meswara to K&si. For this purpose
he first washes it with the five excretions
of a cow, and the five pure fluids, or milk,
curds, ghee, honey, and sugar. He then
embalms it with Yakshakarddama, a com-
position of Agallochum, camphor, musk,
safihin, sandal, and a resin called Kak-
kola ; and envelopes it severally with
Netra vastra, flowered muslin; Paf^am-
vara, silk; Surasa vastra, coarse cotton;
MAnjishOia, cloth dyed with madder ; and
Nepala Kambala, nepal blanketing. He
then covers it with pure clay, and puts
the whole into a coffin of copper, Tamra
sampu^a. These practices are not only
unknown, but would be thought impure
in the present day.

® These legends are intended to explain,
and were probably suggested by, the terms

Vaideha and Mithild, applied to the country
upon the Gandak and Kusi rivers, the
modern Tirhut. The Ramayana places a
prince named Mithi between Nimi and
Janaka, whence comes the name Mithild.
In other respects the list of kings of
Mithila agrees, except in a few names.
Janaka the successor of Nimi is different
from Janaka who is celebrated as the
father of Sita. One of them, which, does
not appear, is also renowned as a philoso-
pher, and patron of philosophical teachers.
Mahdbharata, Moksha Dharma. Accord-
ing to the Vayu P., Nimi founded a city
called Jayantapur, near the As'rama of
Gautama. The remains of a city called
Janakpur, on the northern skirts of the
district, are supposed to indicate the site
of a city founded by one of the princes so
named.

5 «

390

SITA FOUND IN THE EABTH.

his son was Nandivarddhana ; his son was Suketu ; his son was Deva*
rdta; his son was Yphaduktha; his son was Mah&virya; his son was
Satyadhriti ; his son was Dhrish'taketu ; his son was Haryya^wa ; his
son was Maru ; his son was Pratibandhaka ; his son was Kritaratha ;
his son was Krita ; his son was Vibudha ; his son was Mah&dhriti ; his
son was Kritirdta ; his son was Mahdroman ; his son was Suvarharoman ;
his son was Hraswaroman ; his son was Siradhwaja.

Siradhwaja ploughing the ground, to prepare it for a sacrifice which
he instituted in order to obtain progeny, there sprang up in the furrow a
damsel, who became his daughter Sitd^. The brother of Siradhwaja

was Ku4adhwaja, who was king of Kdi^i^: he had a son also, named

*

Bhdnumat®. The son of Bh4numat was Satadyumna; his son was
Suchi ; his son was Urjjavdha ; his son was Satyadhwaja ; his son was
Kuni^; his son was Anjana ; his son was Ritujit ; his son was Arish'tanemi®;
his son was Srut4yus ; his son was Supdrswa ; his son was Sanjaya®; his
son was Kshemari^®; his son was Anenas^^; his son was Minaratha^*;
his son was Satyaratha ; his son was Sdtyarathi his son was Upagu
his son was Sruta^^; his son was Sdswata^®; his son was Sudhanwan; his
son was Subhdsa ; his son was Su^nita^^; his son was Jaya; his son was
Vijaya ; his son was Rita ; his son was Sunaya^^; his son was Vitahavya ;

^ This identifies Siradhwaja with the
second Janaka^ the father-in-law of Rama.
The story of Sita^s birth, or rather dis-
covery, is narrated in the Aranya Khaii^
of the RamayEuia, the Vana Parva of the
Mahdbharata, and in the Vayu, Brahma
Vaivartta, Kalikd, and other Puranas.

* The Ramdyaria says, ^ of Sankasya,^
which is no doubt the correct reading.
Fa Hian found the kingdom of Sang-kia-
shi in the Doab, about Mainpuri. Account
of the Foe-kue-ki. The Bhfigavata makes
Kusadhwaja the son of Siradwaja.

^ The Bh^vata differs from our au-
thority here considerably, by inserting
several princes between Kusadhwaja and
Bhanumat; or, Dharmadhwaja, who has

two sons, Kritadhwaja and Khdn&ikya;
the former is the father of Kesidhwaja, the
latter of Bhdnumat. See the last book of
the Vishnu.

^ S^akuni, and the last of the series,
according to the Vfiyu.

® Between this prince and S'uchi the
series of the Bhagavata is Sanadhwaja,
Urddhwaketu, Aja, Purujit. The follow-
ing variations are from the same authority.

9 Chitraratha. Kshemadhi.

Omitted. Samaratha.

Omitted. Upaguru.

Upagupta. Vaswananta.

Yuyudhdna, Subhfishana, S^ruta.

S^unaka.

CLOSE OF THE LIST OF KINGS OF MITHILA.

391

his son was Dhriti; his son was Bahul&^wa; his son was Kriti, with
whom terminated the family of Janaka. These are the kings of Mithild,
who for the most part will be^^ proficient in spiritual knowledge^.

WTwfiroiwftwft Hftrerftir is the read-
ing of all the copies ; but why the future
verb, ^ will be,^ is used does not appear.

Descendants of two of the other sons
of the Manu are noticed in the Bhagavata ;
from Nriga, it is said, proceeded Sumati,
Bhutajyotish, Vasu, Pratika, Oghavat, and
his sister Oghavati, married to Sudarsana.
The Linga gives three sons to Nriga,
Vrisha, Dhri8h£aka, and Ranadhrish£a,
and alludes to a legend of his having been
changed to a lizard by the curse of a
Brahman. Narishyanta^s descendants were
Chitrasena, Daksha, Madhwat, Purva, In-
drasena, Vitihotra, Satyasrava, Urusravas,
Devadatta, Agnivesya, also called Jatu-
karna, a form of Agni, and progenitor of

the Agnivesya Brahmans. In the Biihma
P. and Hari V. the sons of Narishyat,
whom the commentator on the latter con-
siders as the same with Narishyanta, are
termed Sacas, Sacee or Scythians 5 whilst,
again, it is said that the son of Narish-
yanta was Dama, or, as differently read,
Tama. As this latter affiliation is stated
in the authorities, it would appear as if
this Narishyanta was one of the sons of
the Manu ; but this is only a proof of the
carelessness of the compilation, for in the
Vishnu, Vayu, and Mdrkandeya Purdiias,
Narishyanta, the father of Dama, is the
son of Marutta, the fourteenth of the
posterity of Dishfa or Nedishfa.

CHAP. VI.

Kings of the lunar dynasty. Origin of Soma, or the moon : he carrin off T&ei, the
wife of Vrihaspati : war between the gods and Asoras in consequence : appeased by
Brahmi. Birth of Budha : married to lUi, daughter of Vaivaswata. Legend of his
son Puniravas, and the nymph Urvas'i : the. former institutes offerings with fire :
ascends to the sphere of the Gandharbas.

Maitreya. — You have given me, reverend preceptor, an account of
the kings of the dynasty of the sun : I am now desirous to hear a
description of the princes who trace their lineage from the moon, and
whose race is still celebrated for glorious deeds. Thou art able to relate
it to me, Brahman, if thou wilt so favour me.

Para^ara — You shall hear from me, Maitreya, an account of the
illustrious family of the moon, which has produced many celebrated
rulers of the earth ; a race adorned by the regal qualities of strength,
valour, magnificence, prudence, and activity ; and enumerating amongst
its monarchs Nahusha, Yay4ti, Kdrtavirydijuna, and others equally
renowned. That race will I describe to you : do you attend.

Atri was the son of Brahm6, the creator of the universe, who sprang
from the lotus that grew from the navel of N4r4yafia. The son of Atri
was Soma* (the moon), whom Brahma installed as the sovereign of
plants, of Brahmans, and of the stars. Soma celebrated the R4jas6ya
sacrifice, and from the glory thence acquired, and the extensive dominion
with which he had been invested, he became arrogant and licentious,
and carried oflfT^r^, the wife of Vrihaspati, the preceptor of the gods.
In vain Vrihaspati sought to recover his bride; in vain Brahmfi com-
manded, and the holy sages remonstrated ; Soma refused to relinquish
her. Usanas, out of enmity to Vrihaspati, took part with Soma. Rudra,
who had studied under Angiras, the father of Vrihaspati, befriended his

1 The Vfiyu says the essence of Soma born from the eyes of Atri. The Brdhma
(Somatwa) issued from the eyes of Atri, P. and Hari V. give a grosser name to
and impregnated the ten quarters. The the effusion.

Bh&gavata says merely that Soma was

THE VAB OH ACCOUNT O? tAbA. 4193

felloV'Student. In consequence of U4anas, their preceptor, joining Soma,
Jambha, Kujambha, and all the Daityas, Danavas, and other foes of the
gods, came also to his assistance ; whilst Indra and all the gods were the
allies of Yrihaspati.

Then there ensued a fierce contest, which, being on account of TArakA
(or TArA), was termed the TArakAmaya or TArakA war. In this the
gods, led by Rudra, hurled their missiles on the enemy ; and the
Daityas with equal determination assailed the gods. Earth, shaken to
her centre by the struggle between such foes, had recourse to BrahmA
for protection ; on which he interposed, and commanding UAanas with
the demons and Rudra with the deities to desist from strife, compelled
Soma to restore TArA to her husband. Finding that she was pregnant,
Vrihaspati desired her no longer to retain her burden ; and in obedience
to his orders she was delivered of a son, whom she deposited in a clump
of long Munja grass. The child, from the moment of its birth, was
endued with a splendour that dimmed the radiance of every other
divinity, and both Vrihaspati and Soma, fascinated by his beauty,
claimed him as their child. The gods, in order to settle the dispute,
appealed to TArA; but she was ashamed, and would make no answer.
As she still continued mute to their repeated applications, the child
became incensed, and was about to curse her, saying, “ Unless, vile
woman, you immediately declare who is my father, I will sentence you
to such a fate as shall deter every female in future from hesitating to
speak the truth.” On this, BrahmA again interfered, and pacified the
child ; and then, addressing TArA, said, “ Tell me, daughter, is this the
child of Vrihaspati, or of Soma?” “Of Soma,” said TArA, blushing.
As soon as she had spoken, the lord of the constellations, his coun-
tenance bright, and expanding with rapture, embraced his son, and said,
“Well done, my boy; verily thou art wise:” and hence his name was
Budha

2 * He who knows.’ Much erroneous the intelligent, with Buddha, any deified
speculation has originated in confounding mortal, or ‘ he by whom truth is known
this Budha, the son of Soma, and regent or, as individually applicable, Gautama or
of the planet Mercury, ‘he who knows,’ S'Akya, son of the Raja S'uddhodana, by

5 H

394

PUB^SAVAS OBTAINS UBVAli^

It has alieadjr been r^ed how Budha begot PiurhnmiB bf BA.
Purdravas^ was a prince renowned for liberality, devotion, nragnifioenoe,
and love of troth, and for personal beauty. Urva^i having incurred the
imprecation of Mitra and Varuda, determined to take up her abode in
the world of mortals; and descending accordingly, beheld Purdravas.
As soon as she saw him she forgot all reserve, and disregarding the
delights of Swarga, became deeply enamoured of the prince. Beholding
her infinitely superior to all other females in grace, elegance, symmetry,
delicacy, and beauty, Purdravas was equally fascinated by Urva^i : both
were inspired by similar sentiments, and mutually feeling that each was
every thing to the other, thought no more of any other object. Con-
fiding in his merits, Purdravas addressed the nymph, and said, “ Fair
creature, I love you ; have compassion on me, and return my afiection.”
Urvasi, half averting her face through modesty, replied, “ I will do so, if
you will observe the conditions I have to propose.” “ What are they?”
inquired the prince ; “ declare them.” “ I have two rams,” said the
nymph, “ which I love as children ; they must be kept near my bedside,
and never suffered to be carried away : you must also take care never to
be seen by me undressed ; and clarified butter alone must be my food.”
To these terms the king readily gave assent.

After this, Purdravas and Urvasi dwelt together in Alakd, sporting
amidst the groves and lotus -crowned lakes of Chaitraratha, and the
other forests there situated, for sixty-one thousand years The love of

whom the Buddhists themselves aver their
doctrines were first promulgated. The
two characters have nothing in common,
and the names are identical only when
one or other is misspelt.

* The story of Purdravas is told much
in the same strain as follows, though with
some variations, and in greater or less
detail, in the Vdyu, Matsya, Yamana,
Padma, and Bhigavata Puranas. It is
also referred to in the Mahabhdrata, vol. I.
p. 113. It is likewise the subject of the
Vikrama and Urvasi of KdKd^sa, in which

drama the incidents ofiensive to good taste
are not noticed. See Hindu Theatre, vol. I.

р. 187. The Matsya Purana, besides this
story, which is translated in the introduc-
tion to the drama, has in another part,

с. 94, an account of a Purdravas, who, in
the Chakshusha Manwantara, was king of
Ma^ra, and who by the worship of Vishnu
obtained a residence with the Gandharbas.

'* One copy has sixty-one years; the
Brtihma P. and Hari V. have fifty-nine ;
one period is as likely as the other.

>inyn'’Ot«»Biini><:Oii>':|iiak. ' '-SOIS

Piiif4fravB8 for his l»riie tQorea«ed every day of its duration; and the
affisctkm of Urvali augmenting equally in fervour, she never called to
recollection residence amongst the immortals. Not so with the attendant
spirits at the court o£ Indra; and nymphs, genii, and quiristers, found
heaven itself but dull whilst Urva4i was away. Knowing the agreement
that Urvai^ had made with the king, ViSwavasu was appointed by the
Oandbarbas to effect its violation ; and he, coming by night to the
chamber where they «^ept, carried off one of the rams. Urvasi was
awakened by its cries, and exclaimed, “ Ah me ! who has stolen one of
my children ? Had I a husband, this would not have happened ! To
whom shall 1 apply for aid ?” The R4j& overheard her lamentation, but
recollecting that he was undressed, and that Urvaii might see him in
that state, did not move from the couch. Then the Gandharbas came
and stole the other ram ; and Urvasi, hearing it bleat, cried out that a
woman had no protector who was the bride of a prince so dastardly as to
submit to this outrage. This incensed Purhravas highly, and trusting
that the nymph would not see his person, as it was dark, he rose, and
took his sword, and pursued the robbers, calling upon them to stop, and
receive their punishment. At that moment the Gandharbas caused a
flash of brilliant lightning to play upon the chamber, and Urvasi beheld
the king undressed: the compact was violated, and the nymph imme-
diately disappeared. The Gandharbas, abandoning the rams, departed
to the region of the gods.

Having recovered the animals, the king returned delighted to his
couch, but there he beheld no Urvasi ; and not finding her any where,
he wandered naked over the world, like one insane. At length coming
to Kurukshetra, he saw Urvasi sporting with four other nymphs of
heaven in a lake* beautified with lotuses, and he ran to her, and called
her his wife, and wildly implored her to return. “ Mighty monarch,”
said the nymph, “ refrain from this extravagance. I am now pregnant :
depart at present, and come hither again at the end of a year, when I
will deliver to you a son, and remain with you for one night.” Pur6-
ravas, thus comforted, returned to his capital. Urva4i said to her
companions, “ This prince is a most excellent mortal : I lived with him

Sd6 THE ORIGIN OF FIRE FROM ATTRITION.

long and affectionately united.” “ It was well done of you,” they
replied ; “ he is indeed of comely appearance, and one with whom we
could live happily for ever.”

When the year had expired, Urva^i and the monarch met at Kuru>
kshetra, and she consigned to him his first-born Ayus; and these annual
interviews were repeated, until she had borne to him five sons. She
then said to Pururavas, “ Through regard for me, all the Gandharbas
have expressed their joint purpose to bestow upon my lord their bene-
diction : let him therefore demand a boon.” The R&j& replied, “ My
enemies are all destroyed, my faculties are all entire ; I have friends and
kindred, armies and' treasures : there is nothing which I may not obtain
except living in the same region with my Urva^i. My only desire
therefore is, to pass my life with her.” When he had thus spoken, the
Gandharbas brought to Purhravas a vessel with fire, and said to him,
“ Take this fire, and, according to the precepts of the Vedas, divide it
into three fires; then fixing your mind upon the idea of living with
Urvasi, offer oblations, and you shall assuredly obtain your wishes.”
The took the brasier, and departed, and ‘came to a forest. Then
he began to reflect that he had committed a great folly in bringing
away the vessel of fire instead of his bride ; and leaving the vessel in the
wood, he M'ent disconsolate to his palace. In the middle of the night he
awoke, and considered that the Gandharbas had given him the brasier
to enable him to obtain the felicity of living with Urvasi, and that it was
absurd in him to have left it by the way. Resolving therefore to recover
it, he rose, and went to the place where he had deposited the vessel ; but
it was gone. In its stead he saw a young Aswattha tree growing out of
a Sami plant, and he reasoned with himself, and said, “ I left in this
spot a vessel of fire, and now behold a young Aswattha tree growing out
of a Sami plant. Verily I will take these types of fire to my capital, and
there, having engendered fire by their attrition, I will worship it.”

Having thus determined, he took the plants to his city, and pre-
pared their wood for attrition, with pieces of as many inches long as
there are syllables in the Gayatri : he recited that holy verse, and
rubbed together sticks of as many inches as he recited syllables in the

FIBE MADE THREEFOLD.

397

GayatrP. Having thence elicited fire, he made it threefold, according
to the injunctions of the Vedas, and offered oblations with it, proposing
as the end of the ceremony reunion with Urva^i. In this way, celebrating
many sacrifices agreeably to the form in which offerings are presented
with fire, Purdravas obtained a seat in the sphere of the Gandharbas,
and was no more separated from his beloved. Thus fire, that was at
first but one, was made threefold in the present Manwantara by the son
of Ild«.

* It does not appear why this passage
is repeated. The length of the sticks,
conformably to the number of syllables in
the usual form of the Gayatri, would be
twenty-four inches. The Bhagavata at-
taches to the operation a piece of mysti-
cism of a Tantrika origin : Pururavas,
whilst performing the attrition, mentally
identifies himself and Urvasi with the
two sticks, and repeats the Mantra,
ygCTT: I

The division of one fire into three is
ascribed to Pururavas by the Mahabharata
and the rest. The commentator on the
former specifies them as the Garhapatya,
Dakshiiia, and j^havaniya, which Sir Wm.
Jones, Manu, II. 231, renders nuptial,
ceremonial, and sacrificial fires ; or rather,
1. household, that which is perpetually
maintained by a householder; 2. a fire
for sacrifices, placed to the south of the
rest; and 3. a consecrated fire for obla-
tions ; forming the Tretagni, or triad of
sacred fires, in opposition to the Laukika,
or merely temporal ones. To Pururavas
it would appear the triple arrangement
was owing; but there are some other
curious traditions regarding him, which
indicate his being the author of some im-
portant innovations in the Hindu ritual.
The Bhdgavata says, that before his time
there was but one Veda, one caste, one

fire, and one god, Narfiyana ; and that, in
the beginning of the Treta age, Pururavas
made them all ^ three

I that is, according to the com-
mentator, the ritual w^as then instituted:

I The Matsya P. has
an account of this prince’s going to the
orbit of the sun and moon at every con-
junction, w^hen oblations to progenitors are
to be offered, as if obsequial rites had
originated with Pururavas. The Maha-
bhirata states some still more remarkable
particulars. ‘ The glorious Pururavas, en-
dowed, although a mortal, with the pro-
perties of a deity, governing the thirteen
islands of the ocean, engaged in hostilities
with the Brahmans in the pride of his
strength, and seized their jewels, as they
exclaimed against his oppression. Sanat-
kumara came from the sphere of Brahma
to teach him the rules of duty, but Puru-
ravas did not accept his instructions, and
the king, deprived of understanding by the
pride of his pow er, and actuated by ava-
rice, was therefore ever accursed by the
offended great sages, and was destroyed.’

II inft xTfflfiT ^ xw 1

wtrftnr: ii

5 I

CHAP. VII.

Sons of Pururavas. Descendants of Am&vasu. Indra bom as Gfidhi. Legend of
Ttintiilfn and Satyavati. Birth of Jamadagni and Visw^imitra. Parasur&na the son
of the former. (Legend of Parasur&na.) Sunahsephas and others the sons of
Vis'wdmitra, forming the Kausika race.

PURtlRAVAS had six sons, Ayus, Dhimat, Amdvasu, ViiSwavasu,
l^atdyus, and Srut^yus^. The son of Amdvasu was Bhima^; his son
was K^nchana^; his son was Suhotra^, whose name was Jahnu. This
prince, whilst performing a sacrifice, saw the whole of the place over-
flowed by the waters of the Ganges. Highly offended at this intrusion,
his eyes red with anger, he united the spirit of sacrifice with himself,
by the power of his devotion, and drank up the river. The gods and
sages upon this came to him, and appeased his indignation, and reob-
tained Gangd from him, in the capacity of his daughter (whence she is
called Jdhnavi)-'’.

* Considerable variety prevails in these names, and the Matsya, Padma, Brdhma,
and Agni enumerate eight. The lists are as follows ;

Mah&bh&rata.

Matsya.

Agni.

Kfirma.

BlHigavata.

Ayus

Ayus

Ayus

Ayus

Ayus

Dhimat

Dhritimat

Dhimat

Mayus

S^rutdyus

Amavasu

Vasu

Vasu

Amdyus

Satyayus

Dri&hdyus

Dri&hfiyus

Usrayus

Viswayus

Raya

Vanayus

Dhaniiyus

Antkyus

S^at&yus

Vijaya

Sfatayus

S^atfiyus

Aswayus

Divijata

S^atdyus

Ritayus

Divijata.

S^rutayus

Jaya

The list of the Brldima is that of the Kdnehanaprabha : Brahma.

Mah^bhirata, with the addition of S^atiyus ^ Hotraka : Bhagavata.
and Visw^yus ; and the Padma agrees ^ The Brdhma P. and Hari V. add of
with the Matsya. this prince, that he was the husband of

3 Son of Vijaya: Bhagavata. This line Kaveri, the daughter of Yuvan&swa, who
of princes is followed only in our text, by the imprecation of her husband became
the V&yu, Br^ma, and Hari V., and the the Kiveri river : another indication of
Bhdgavata. the Dakshina origin of these works. The

THE DAUGHTER OF gAdHI MARRIED TO RICHiSA.

399

The son of Jahnu was Sumantu^; his son was Ajaka; his son was
ValAkAAwa^; his son was who had four sons, Ku4Amba, Kii^a**

ndbha, Amdrttaya, and AmAyasu K Ku^Amba, being desirous of a son,
engaged in devout penance to obtain one who should be equal to Indra.
Observing the intensity of his devotions, Indra was alarmed lest a prince
of power like his own should be engendered, and determined therefore to
take upon himself the character of Ku4amba’s son He was accord-
ingly bom as GAdhi, of the race of Kusa (Kau^ika). GAdhi had a
daughter named Satyavati. Richika, of the descendants of Bhrigu,
demanded her in marriage. The king was very unwilling to give his
daughter to a peevish old Brahman, and demanded of him, as the
nuptial present, a thousand fleet horses, whose colour should be white,
with one black ear. Richika having propitiated Varana, the god of
ocean, obtained from him, at the holy place called AAwatirtha, a thou-
sand such steeds; and giving them to the king, espoused his daughter
In order to effect the birth of a son, Richika prepared a dish of rice,
barley, and pulse, with butter and milk, for his wife to eat ; and at her

Hari V. has another Jahnu, to whom it
gives the same spouse, as we shall here-
after see.

^ Sunuta: Brdhma. Puru: Bhdgavata.

7 Valaka: Br&hma. Ajaka: Bh%avata.

" The Brihma P. and Hari Y. add that
Kiisa was in alliance with the Pahlavas
and foresters.

^ Our authorities differ as to these
names:

Vfiyu. Brahma and Hari y.

Kusfis'wa or ) rr '> >
Kusasttamb. r '““™
Kusanlibha Kusanabha

Amurttarayasa Amurttimat
Vasu Kuslka

Bhdgavata.

Kusamba

KusW&bha

Amurttaraya

Vasu.

The R&m&yana has Kusdmba^ Kusan&bha,
Amurttarajasa^ and Vasu; and makes them
severally the founders of Kaus'ambi, of
Mahodaya (which afterwards appears the

same as Kanoj), Dharmaranya, and Giri-
vraja; the latter being in the mountainous
part of Magadha. I. s. 29.

The Brahma and Hari V. make G&dhi
the son of Kuslka ; the Vayu and Bhaga-
vata, of Kusanaba; the Ramayana^ of
Kusan&bha.

The Ram^lyaria notices the marriage,
but has no legend. The Mah^bhdrata,
Vana P., has a rather more detailed nar-
ration, but much the same as in the text.
According to the commentator, Aswatirtha
is in the district of Kanoj ; perhaps at
the confluence of the K^lanadi with the
Ganges. The agency of the god of Ocean
in procuring horses, is a rather curious
additional coincidence between Varuria and
Neptune.

In the Mahabh^rata, Bhrigu, the
father of Richika, prepares the Charu.

400

SATYAVAli AND HEB MOTHER HAVE EACH A SOM.

request he consecrated a similar mixture for her mother, by partaking of
which she should give birth to a prince of martial prowess. Leaving
both dishes with his wife, after describing particularly which was
intended for her, and which for her mother, the sage went forth to the
forests. When the time arrived for the food to be eaten, the queen said
to Satyavati, “ Daughter, all persons wish their children to be possessed
of excellent qualities, and would be mortified to see them surpassed by
the merits of their mother’s brother. It will be desirable for you, there-
fore, to give me the mess your husband has set apart for you, and to eat
of that intended for me ; for the son which it is to procure me is destined
to be the monarch of the whole world, whilst that which your dish
would give you must be a Brahman, alike devoid of affluence, valour,
and power.” Satyavati agreed to her mother's proposal, and they
exchanged messes.

When Richika returned home, and beheld Satyavati, he said to her,
“ Sinful woman, what hast thou done ! I view thy body of a fearful
appearance. Of a surety thou hast eaten the consecrated food which
was prepared for thy mother: thou hast done wrong. In that food I
had infused the properties of power and strength and heroism ; in thine,
the qualities suited to a Brahman, gentleness, knowledge, and resigna-
tion. In consequence of having reversed my plans, thy son shall follow
a warrior’s propensities, and use weapons, and fight, and slay. Thy
mother’s son shall be born with the inclinations of a Brahman, and be
addicted to peace and piety.” Satyavati, hearing this, fell at her hus-
band’s feet, and said, “ My lord, I have done this thing through igno-
rance ; have compassion on me ; let me not have a son such as thou
hast foretold : if such there must be, let it be my grandson, not my son.”
The Muni, relenting at her distress, replied, “ So let it be.” Accord-
ingly in due season she gave birth to Jamadagni ; and her mother
brought forth Visw4mitra. Satyavati afterwards became the Kausiki
river Jamadagni married Rehuk^, the daughter of Rehu, of the

So the Rtoliyana, after stating that the Cosi, which, rising in Nepal, flows
Satyavati followed her husband in death, through Puraniya into the Ganges, oppo-
adds, that she became the Kaus'ild river ; site nearly to R4jamahal.

LEGEND OF PAHA^UBaMA.

401

family of Ikshwdku, and had by her the destroyer of the Kshatriya race,
Para4ur&ma, who was a portion of Ndrdyaha, the spiritual guide of the
universe

LEGEND OF PARASURAMA.

(From the Mahabhdrata.)

“ Jamadagni (the son of Richika*®) was a pious sage, who by the
fervour of his devotions, whilst engaged in holy study, obtained entire
possession of the Vedas. Having gone to king Prasenajit, he demanded
in marriage his daughter Rehuki, and the king gave her unto him. The
descendant of Bhrigu conducted the princess to his hermitage, and
dwelt with her there, and she was contented to partake in his ascetic
life. They had four sons, and then a fifth, who was J4madagnya, the
last but not the least of the brethren. Once when her sons were all
absent, to gather the fruits on which they fed, Renuk4, who was exact
in the discharge of all her duties, went forth to bathe. On her way to
the stream she beheld Chitraratha, the prince of Mrittikdvati, with a
garland of lotuses on his neck, sporting with his queen in the water, and
she felt envious of their felicity. Defiled by unworthy thoughts, wetted
but not purified by the stream, she returned disquieted to the hermitage,
and her husband perceived her agitation. Beholding her fallen from
perfection, and shorn of the lustre of her sanctity, Jamadagni reproved
her, and was exceeding wroth. Upon this there came her sons from the
wood, first the eldest, Rumafiwat, then Sushefia, then Vasu, and then
Viswavasu; and each, as he entered, was successively commanded by
his father to put his mother to death ; but amazed, and influenced by
natural affection, neither of them made any reply : therefore Jamadagni
was angry, and cursed them, and they became as idiots, and lost all

The text omits the story of Parasu- length in the ninth hook of the Bhagavata,
rimia, but as the legend makes a great in the Padma and Agni Purfiiias, &c.
figure in the Vaishiiava works in general, The circumstances of Richika’s mar-

1 have inserted it from the Mahfibh^ta, riage, and the birth of Jamadagni and
where it is twice related, once in the Yana Yiswfimitra, are told much in the same
Parva, and once in the Rkjadharma section manner as in our text both in the Mah&-
of the Sfdnti Parva. It is told also at bharata and Bhfigavata.

402

THE TYRANNICAL CONDUCT OF KARTTAVIRyARJUNA.

understanding, and were like unto beasts or birds. Lastly, Rama
returned to the hermitage, when the mighty and holy Jamadagni said
unto him, ‘ Kill thy mother, who has sinned ; and do it, son, without
repining.’ Rama accordingly took up his axe, and struck off his
mother’s head ; whereupon the wrath of the illustrious and mighty
Jamadagni was assuaged, and he was pleased with his son, and said,
‘ Since thou hast obeyed my commands, and done what was hard to be
performed, demand from me whatever blessings thou wilt, and thy
desires shall be all fulfilled.’ Then RAma begged of his father these
boons; the restoration of his mother to life, with forgetfulness of her
having been slain, and purification from all defilement ; the return of his
brothers to ,their natural condition ; and, for himself, invincibility in
single combat, and length of days : and all these did his father bestow.

“ It happened on one occasion, that, during the absence of the Rishi’s
sons, the mighty monarch Kdrttavirya, the sovereign of the Haihaya
tribe, endowed by the favour of Datt4treya with a thousand arms, and a
golden chariot that went wheresoever he willed it to go, came to the
hermitage*® of Jamadagni, where the wife of .the sage received him
with all proper respect. The king, inflated with the pride of valour,
made no return to her hospitality, but carried off with him by violence
the calf of the milch cow of the sacred oblation and cast down the tall
trees surrounding the hermitage. When R4ma returned, his father told
him what had chanced, and he saw the cow in affliction, and he was
filled with wrath. Taking up his splendid bow*®, Bh4rgava, the slayer
of hostile heroes, assailed K^rttavirya, who had now become subject to

In the beginning of the legend oc-
curs the account of Karttaviiydijuna, with
the addition that he oppressed both men
and gods. The latter applying to Vishnu
for succour, he descended to earth, and
was bom as Paras'ur4ma, for the especial
purpose of putting the Haihaya king to
death.

In the RAjadharma the sons of the
king carry off the calf. The BhAgavata
makes the king seize upon the cow, by
whose aid Jamadagni had previously en-

tertained Aijuna and all his train : bor-
rowing, no doubt, these embellishments
from the similar legend of Vas'ishfha and
Viswamitra, related in the Ramayana.

The characteristic weapon of Rama
is however an axe (parasu), whence his
name Riima, ‘ with the axe.’ It was given
to him by S'iva, whom the hero propi-
tiated on mount GandhamAdana. He at
the same time received instraction in the
use of weapons generally, and the art of
war. RIya Dharma.

THE KSHATRIYA8 DESTROYED BY PARA4uRaMA.

403

the power of death, and overthrew him in battle. With sharp arrows
R4ma cut off his thousand arms, and the king perished. The sons of
K^rttaviiya, to revenge his death, attacked the hermitage of Jamadt^ni,
when R4ma was away, and slew the pious and unresisting sage, who
called repeatedly, but fruitlessly, upon his valiant son. They then
departed ; and when R4ma returned, bearing fuel from the thickets, he
found his father lifeless, and thus bewailed his unmerited fate : ‘ Father,
in resentment of my actions have you been murdered by wretches as
foolish as they are base! by the sons of Kdrttavirya are you struck
down, as a deer in the forest by the huntsman’s shafts I 111 have you
deserved such a death ; you who have ever trodden the path of virtue,
and never offered wrong to any created thing ! How great is the crime
that they have committed, in slaying with their deadly shafts an old
man like you, wholly occupied with pious cares, and engaging not in
strife I Much have they to boast of to their fellows and their friends,
that they have shamelessly slain a solitary hermit, incapable of con-
tending in arms ! ’ Thus lamenting, bitterly and repeatedly, R4ma
performed his father’s last obsequies, and lighted his funeral pile. He
then made a vow that he would extirpate the whole Kshatriya race.
In fulfilment of this purpose he took up his arms, and with remorseless
and fatal rage singly destroyed in fight the sons of K^rttavirya; and
after them, whatever Kshatriyas he encountered, R4ma, the first of
warriors, likewise slew. Thrice seven times did he clear the earth of the
Kshatriya caste and he filled with their blood the five large lakes
of Samanta-panchaka, from which he offered libations to the race of
Bhrigu. There did he behold his sire again, and the son of Ricbika
beheld his son, and told him what to do. Offering a solemn sacrifice to
the king of the gods, J4madagnya presented the earth to the ministering
priests. To KaSyapa he gave the altar made of gold, ten fathoms in
length, and nine in height®*. With the permission of Kasyapa, the
Brahmans divided it in pieces amongst them, and they were thence

This more than * thrice slaying of up to adolescence,
the slain’ is explained in the RAjadharma It is sometimes read Narotsedha, ‘ as

to mean, that he killed the men of so high as a man.’
many generations, as fast as they grew

404 paraScrama retires to the mahendra mountain.

called Khahdav&yana Brahmans. Having given the earth to Ka4yapa,
the hero of immeasurable prowess retired to the Mahendra mountain,
where he still resides : and in this manner was there enmity between
him and the race of Kshatriyas, and thus was the whole earth conquered
by R&ma».”

The son of Vi^w&mitra was Sunah^phas, the descendant of Bhrigu,
given by the gods, and thence named Devar4ta^. ViSw^mitra had

The story, as told in the Rijadharma
section, adds, that when Biona had given
the earth to Kasyapa, the latter desired
him to depart, as there was no dwelling
for him in it, and to repair to the sea-
shore of the south, where Ocean made for
him (or relinquished to him) the maritime
district named S^urp^ka. The traditions
of the Peninsula ascribe tlie formation of
the coast of Malabar to this origin, and
relate that Paras'urama compelled the
ocean to retire, and introduced Brahmans
and colonists from the north into Kerala
or Malabar. According to some accounts
he stood on the promontory of Dilli, and
shot his arrows to the south, over the site
of Kerala. It seems likely that we have
proof of the local legend being at least as
old as the beginning of the Christian era,
as the mons Pyrrhus of Ptolemy is pro-
bably the mountain of Parasu or Parasu-
rkma. See Catalogue of Mackenzie Col-
lection, Introd. p. xcv. and vol. II. p. 74.
The Rdjadharma also gives an account
of the Kshatriyas who escaped even the
thrice seven times repeated destruction of
their race. Some of the Haihayas were
concealed by the earth as women ; the
son of Viduratha, of the race of Puru, was
preserved in the Riksha mountain, where
he was nourished by the bears; Sarva-
karman, the son of Saudasa, was saved

by Par4sara, performing the offices of a
Sudra ; Gopati, son of Sivi, was nourished
by cows in the forests ; Vatsa, the son of
Pratarddana, was concealed amongst the
calves in a cow-pen ; the son of Deviratha
was secreted by Gautama on the banks of
the Ganges; Vrihadratha was preserved
in Gridhrakuta; and descendants of Ma-
rutta were saved by the ocean. From
these the lines of kings were continued;
but it does not appear from the ordinary
lists that they were ever interrupted. This
legend however, as well as that of the
Ramayaiia, b. 1. c. 52, no doubt intimates
a violent and protracted struggle between
the Brahmans and Kshatriyas for supreme
domination in India, as indeed the text of
the Mah&bharata more plainly denotes, as
Earth is made to say to Kasyapa, ^The
fathers and grandfathers of these Ksha-
triyas have been killed by the remorseless
Rama in warfare on my account:^

fairwRi: i fWfin ^
Ai*><uiQwwftroT ti

The story of S'unahsephas is told by
different authorities, with several varia-
tions. As the author of various S^uktas
in the Rich, he is called the son of
Ajigartta. The Ram&yana makes him the
middle son of the sage RicUka, sold to
Ambarisha,king of Ayodhy4,by his parents,
to be a victim in a human sacrifice offered

FAMILIES OF KAUSIKA BRAHMANS.

405

Other sons also, amongst whom the most celebrated were Madhuchhan-
das, Kritajaya, Devadeva, Ashtaka, Kachchapa, and H4rita; these
founded many families, all of whom were known by the name of Kau-
4ikas. and intermarried with the families of various Rishis^^

by that prince. He is set at liberty by
Viswamitra, but it is not added that he
was adopted. The Bhdgavata concurs in
the adoption, but makes S^unahs'ephas the
son of Vis'wdmitra^s sister, by Ajigartta of
the line of Bhrigu, and states his being
purchased as a victim for the sacrifice of
Haris'chandra (see n. 9. p. 37a). The
Vayu makes him a son of Richika, but
alludes to his being the victim at Hari-
schandra’s sacrifice. According to the
Rdmayana, Viswamitra called upon his
sons to take the place of S^unahsephas,
and on their refusing, degraded them to
the condition of Chandflas. The Bh4ga-
vata says, that fifty only of the hun-
dred sons of Viswfcmitra were expelled
their tribe, for refusing to acknowledge
S'unahsephas or Devarata as their elder
brother. The others consented; and the
Bhagavata expresses this ;

^ W fif i ^ They said to the
elder, profoundly versed in the Mantras,
We are your followers as the comment-
ator ; ^ I The Ra-

mdyaiia also observes, that S'unahsephas,
when bound, praised Indra with Richas
or hymns of the Rig-veda. The origin of
the story therefore, whatever may be its
correct version, must be referred to the
Vedas; and it evidently alludes to some
innovation in the ritual, adopted by a part
only of the Kausika families of Brahmans.

The Bh^igavata says one hundred sons,
besides Devarlita and others, as Ash^aka,
Hfirita, &c. Much longer lists of names

are given in the Vayu, Bhagavata, Brahma,
and Hari V. The two latter specify the
mothers. Thus Devasravas, Kati (the
founder of the Kdtyayanas), and Hiran-
y&ksha were sons of S^ilavati ; Renuka,
GUava, Sankriti, Mudgala, Madhuchchan-
das, and Devala were sons of Renu ; and
Ashfaka, Kachchhapa, and H&nta were the
sons of Drishadvati. The same works enu-
merate the Gotras, the families or tribes
of the Kaus'ika Brahmans : these are, P&r-
thivas, Devaratas, Y^jnawalkyas, Samar-
shanas, U&umbaras, Dumldnas, Tarakaya-
nas, Munchdtas, Lohitas, Renus, Karishus,
Babhrus, Paninas, Dhyanajyapyas, S'yii-
lantas, Hirany^kshas, S^ankus, Galavas,
Yamadiitas, Devalas, S^alank^yanas, B&sh-
kalas, Dadativadaras, S'ausratas, Sfaindha-
vayanas, Nishiiatas, Chunchulas, S'^an-
krityas, Sankrityas, Vadaranyas, and an
infinity of others, multiplied by intermar-
riages with other tribes, and who, accord-
ing to the Vayu, were originally of the
regal caste, like Viswfimitra ; but, like
him, obtained Brahmanhood through de-
votion. Now these Gotras, or some of
them at least, no doubt existed, partaking
more of the character of schools of doc-
trine, but in which teachers and scholars
were very likely to have become of one
family by intermarrying; and the whole,
as well as their original founder, imply
the interference of the Kshatriya caste
with the Brahmanical monopoly of reli-
gious instruction and composition.

CHAP. VIII.

Sons of Ayus. Line of Kshatravriddha, or kings of K&si. Former birth of Dhanwan-
tari. Various names of Pratarddana. Greatness of Alarka.

/

A YUS, the eldest son of PurAravas, married the daughter of RAhu (or
Ardhu), by whom he had five sons, Nahusha, Kshatravriddha^ Rambha^,
Raji, and Anenas’.

The son of Kshatravriddha was Suhotra^, who had three sons, KA4a^,
LeiSa®, and Ghritsamada. The son of the last was Saunaka^ who first
established the distinctions of the four castes^. The son of K44a was
Ka^irAjd®; his son was Dirghatamas^*’; his son was Dhanwantari, whose
nature was exempt from human infirmities, and who in every existence
had been master of universal knowledge. In his past life (or when he
was produced by the agitation of the milky sea), NArAyaAa had con-
ferred upon him the boon, that he should subsequently be born in the

' Dharmavriddha : V^yu. Vriddhasar-
man : Matsya. Yajnasarman : Padma.

Darbha : Agni. Dambha : Padma.

Vipdpman : Agni and Matsya. Vi-
(laman : Padma. The two last authorities
proceed no farther with this line.

^ Sunahotra: Vayu, BrUhma.

■’ Kas'ya: Bhdgavata.

'' Sala : Vayu, Brahma, Hari V. : whose
son was Arshfisena, father of Charanta;
Vayu : of Kas'yapa ; Br&hma and Hari V.

^ Here is probably an error, for the
Vayu, Bhdgavata, and Brahma agree in
making Sfunaka the son of Ghritsamada,
and father of S^aunaka.

* The expression is U'MtfbllT «

‘The originator or causer of the distinc-
tions (or duties) of the four castes.’ The
commentator, however, understands the
expression to signify, that his descendants
were of the four castes. So also the

Vdyu : WRFir w #nK i

mWDT I CTW #

wgfffn fitM: II ‘ The son of

Ghritsamada was Sfunaka, whose son was
S'aunaka. Brahmans, Kshatriyas, Vaisyas,
and S'udras were bom in his race ; Brah-
mans by distinguished deeds.’ The exist-
ence of but one caste in the age of purity,
however incompatible with the legend
which ascribes the origin of the four
tribes to Brahmli, is everj' where admit-
ted. Their separation is assigned to dif-
ferent individuals, whether accurately to
any one may be doubted ; but the notion
indicates that the distinction was of a
social or political character.

9 E^^siya: Brahma.

Dirghatapas ; Vayu. Ghritsatamas :
Agni. The Bhagavata inserts a Rdshfra
before this prince, and the Vdyu a Dharma
after him.

DHANWAKTARI THE AUTHOR OP MEDICAL SCIENCE.

407

family of K&sirdja, should compose the eightfold system of medical
science and should be thereafter entitled to a share of offerings made
to the gods. The son of Dhanwantari was Ketumat; his son was
Bhimaratha; his aon was Divoddsa^^. gQ^ ^^s Pratarddana, so

^ ^ The eight branches of medical science
are, i. S^alya, extraction of extraneous bo-
dies ; 2. S^alfikd, treatment of external
organic affections: these two constitute
surgery : 3. Chikitsa, administration of
medicines, or medical treatment in gene-
ral ; 4. Bhutavidyd, treatment of maladies
referred to demoniac possession; 5. Kau-
mdrabhritya, midwifery and management
of children ; 6. Agada, alexipharmacy ;

7. Rasliyana, alchemical therapeutics ;

8. Bajikarana, use of aphrodisiacs. Dhan-
wantari, according to the Brahma Vai-
vartta P., was preceded in medical science
by Atreya, Bharadwdja, and Charaka : his
pupil S'usruta is the reputed author of a
celebrated work still extant. It seems
probable that K&si or Benares was at an
early period a celebrated school of me-
dicine.

Some rather curious legends are con-
nected with this prince in the V&yu and
Brahma Purdrias, and Hari Vansa, and
especially in the Kasi Khaiida of the
Skanda Purdna. According to these au-
thorities, S'iva and Parvati, desirous of
occupying Kdsi, which Divodasa pos-
sessed, sent Nikumbha, one of the Ganas
of the former, to lead the prince to the
adoption of Buddhist doctrines; in con-
sequence of which he was expelled from
the sacred city, and, according to the
Vdyu, founded another on the banks of
the Go^iati. We have, however, also
some singular, though obscure intimations
of some of the political events of this and

the succeeding reign. The passage of the
Vfiyu is, i

?iWT n

xm 1 ^

’RFT HTmr: 1 ^ppnr h ^

Mr. H i ihr

inir TTO % ^ I RfT

trflT Thr ftflrwil 11 " The king Divo-
dasa, having slain the hundred sons of
Bhadrasreriya, took possession of his king-
dom, which was conquered by that hero.
The son of Bhadras'renya, celebrated by
the name of Durdama, was spared by
Divodasa, as being an infant. Pratard-
dana was the son of Divodasa by Dri-
shadvati; and by that great prince, de-
sirous of destroying all enmity, (was
recovered) that (territory) which had been
seized by that young boy (Durdama).'
This is not very explicit, and something
is wanted to complete the sense. The
Brahma P. and Hari V. tell the story
twice over, chiefly in the words of the
Vayu, but with some additions. In ch.
29. we have, first, the first three lines of
the above extract; then comes the story
of Benares being deserted ; we then have
the two next lines ; then follow, 5

!rnnif TT Kfjhftr: 1 wmt

ITf Wcim^ \ ^

RfTWsrr I ftrftmnn ii

^ That prince (Durdama) invading his pa-
trimonial possessions, the territory which
Divoddsa had seized by force was reco-
vered by the gallant son of Bhadhras'renya,
Durddama, a warrior desirous, mighty king.

408

LONG REIGN OF ALARKA.

named from destroying the race of Bhadra^rehya. He had various
other appellations, as Satrujit, ‘ the victor over his foes,’ from having
vanquished all his enemies ; Vatsa, or ^ child,’ from his fathers fre-
quently calling him by that name; Ritadhwaja, ‘ he whose emblem was
truth,’ being a great observer of veracity ; and Kuvalay64wa, because he
had a horse (a^wa) called Kuvalaya^\ The son of this prince was
Alarka, of whom this verse is sung in the present day ; For sixty

thousand and sixty hundred years
Alarka, reigned over the earth

to effect the destruction of his foes/ Here
the victory is ascribed to Durddama, in
opposition to what appears to be the
sense of the Vayu, and what is undoubt-
edly that of our text, which says that he
was called Pratarddana from destroying
the race of Bhadrasrenya, and S'atrujit
from vanquishing all his foes : mr:

ftm xfir ?r|

fVnpnnir i By Vairasya anta, ^ the end of
hostility or enmity,^ is obviously not to be
understood here, as M. Langlois has inti-
mated, a friendly pacification, but the end
or destruction of all enemies. In the
32d chapter of the Hari Vansa we have
precisely the same lines, slightly varied
as to their order ; but they are preceded
by this verse ; ^

TTffTOT wrorfirorw w ii ^ The
city (that on the Gomati), before the
existence of Benares, of Bhadrasrenya, a
pious prince of the Yadu race.^ This

verse is not in the Brahma P. After

giving the rest of the above quotation,
except the last line, the passage proceeds,
RTR ^ WbnCTO % I tNt ^
Wfi im HTor i iBjftr

^ I ^ The king called Ashfaratha

was the son of Bhimaratha ; and by him,
great king, a warrior desirous of destroying

no other youthful monarch except
” The son of Alarka was San-

his foes was (the country) recovered, the
children (of Durdama) being infants.^ TTW
I Com. According to
the same authority, w^e are here to un-
derstand Bhimaratha and Ashfaratha as
epithets of Divodasa and Pratarddana.
From these scanty and ill-digested notices
it appears, that Divodasa, on being ex-
pelled from Benares, took some city and
district on the Gomati from the family of
Bhadrasrenya; that Durdama recovered
the country, and that Pratarddana again
conquered it from his descendants. The
alternation concerned apparently only bor-
dering districts, for the princes of Ma-
hishmati and of Kds'i continue, in both
an earlier and a later series, in undis-
turbed possession of their capitals and
their power.

The V4yu, Agni, Brahma P., and
Hari V. interpose two sons of Pratard-
dana, Garga or Bharga and Vatsa; and
they make Vatsa the father of Alarka,
except the Brihma, which has S^atrujit
and Ritadhwaja as two princes following
Vatsa.

The Vfiyu, Brdhma, and Hari V.
repeat this stanza, and add that Alarka
enjoyed such protracted existence through
the favour of Lopamudrfi, and that having

DESCENDANTS OF ALARKA.

409

his son was Sunitha; his son was Suketu ; his son was Dharma-
ketu ; his son was Satyaketu ; his son was Vibhu ; his son was Suvibhu ;
his son was Sukumdra; his son was Dhrishitaketu ; his son was VaiAa-
hotra ; his son was BhArga ; his son was BhargabhAmi ; from whom
also rules for the four castes were promulgated These are the Kd^ya

lived till the period at which the curse

uponiCdsi terminated, he killed theRdkshas iro i

Kshemaka, by whom it had been occu- Several varieties occur, in the series

pied after it was abandoned by Divodasa, that follows, as the comparative lists will
and caused the city to be reinhabited, best shew ;

Bhagavata.

Brahma.

Viiyu.

Agni.

Alarka

Alarka

Alarka

Alarka

Santati

Sannati

Sannati

Dharmaketu

Sunitha

Sunitha

Sunitha

Vibhu

Suketana

Kshema

Suketu

Sukumdra

Dharmaketu

Ketumat

Dhrish^aketii

Satyaketu

Satyaketu

Suketu

Venuhotra

Dhrish^aketu

Dharmaketu

Gargya

Sukumara

Satyaketu

Gargabhumi

Vitihotra

Bharga

Bhargabhiimi

Vibhu

Anartta

Sukum&ra

Dhrish^aketu

Veiiuhotri

Bharga

Vatsabhumi.

Vatsabhumi

*

The Hari V. agrees as usual with the
Brahma, except in the reading of one or
two names. It is to be observed, however,
that the Agni makes the Kdsi princes the
descendants of Vitatha, the successor of
Bharata. The Brdhma P. and Hari V.,
determined apparently to be right, give
the list twice over, deriving it in one place
from Kshatravriddha, as in our text, the
Vdyu, and the Bhagavata; and in an-
other, with the Agni, from Vitatha. The
aeries of the Brdhma, however, stops with
Lauhi, the son of Alarka, and does not

warrant the repetition which the careless-
ness of the compiler of the Hari Vansa
has superfluously inserted.

Our text is clear enough, and so is
the Bhagavata, but the Vayu, Brahma,
and Hari V. contain additions of rather
doubtful import. The former has,
gifwrf^

VHnr. mwm: Tnfh gwr

l ^ The son of Venuhotra was the
celebrated Gargya; Gargabhumi was the
son of Gargya; and Vatsa, of the wise
Vatsa : virtuous Brahmans and Kshatriyas

5 ^

410 END OF THE kA4yA PBINCES.

princes, or descendants of K44a^^ We will now enumerate the descend-
ants of Raji.

were the sons of these two.’ By the
second Vatsa is perhaps meant Vatsa-
hhumi; and the purport of the passage
is, that Odi^a (or possibly rather Bharga,
one of the sons of Pratarddana) and Vatsa
were the founders of two races (Bhiimi,
‘earth,’ implying ‘source’ or ‘founder’),
who were Kshatriyas by birth, and Brah-
mans by profession. The Brahma and
Hari V., apparently misunderstanding this
text, have increased the perplexity. Ac-
cording to them, the son of Venuhotra
was Bharga ; Vatsabhiimi was the son of
Vatsa; and Bhargabhumi (Bhrigubhumi,
Brahma) was from Bhirgava. ‘These
sons of Angiras were bom in the family
of Bhrigu, thousands of great might. Brah-
mans, Kshatriyas and Vaisyas.’

Fwrft* Hifl wm ufhat: i yhwt

wnn I inwin:

II The commentator has,

j ^iRTinf I *rf?kn(

ftiwrftiw ll ‘ Another son of

Vatsa, the father of Alarka, is described,
Vatsabhiimi, &c. From Bhargava, the bro-
ther of Vatsa. (They were) Angirasas
from Gflava belonging to that family,
(and were born) in the family of Bhrigu
from the descent of Viswamitra.’ The

interpretation is not very dear, but it
authorizes the notion above expressed,
that Vatsa and Bharga, the sons of Pra-
tarddana, are the founders of two races
of Kshatriya-Brahmans.

On the subject of note 12. some
farther illustration is derivable from the
Mah&bh&rata, Sfanti P. D&na-dharma. Har-
yaswa the king of the K^sis, reigning be-
tween the Ganges and the Yamunfi, or in
the Do-ab, was invaded and slain by the
Haihayas, a race descended, according to
this authority, from S^ary&ti, the son of
Manu (see p. 358). Sudeva, the son of
Haryaswa, was also attacked and defeated
by the same enemies. Divodasa, his son,
built and fortified Benares as a defence
against the Haihayas, but in vain, for
they took it, and compelled him to fly.
He sought refuge with Bharadwaja, by
whose favour he had a son bora to him,
Pratardana, who destroyed the Haihayas
under their king Vitihavya, and reesta-
blished the kingdom of Kas'i. Vitihavya,
through the protection of Bhrigu, became
a Brahman. The Mahabharata gives a
list of his descendants, which contains
several of the names of the Kasya dynasty
of the text ; thus, Ghritsamada is said to
be his son, and the two last of the line
are S'unaka and S'aunaka. See n. 7.

CHAP. IX.

Descendants of Raji, son of Ayus ; Indra resigns his throne to him : claimed after his
death by his sons, who apostatize from the religion of the Vedas, and are destroyed '
by Indra. Descendants of Pratikshatra, son of Kshatravriddha.

Raji had five hundred sons, all of unequalled daring and vigour.
Upon the occurrence of a war between the demons and the gods, both
parties inquired of Brahmd which would be victorious. The deity
replied, “That for which Raji shall take up arms.” Accordingly the
Daityas immediately repaired to Raji, to secure his alliance ; which he
promised them, if they would make him their Indra after defeating the
gods. To this they answered and said, “ We cannot profess one thing,
and mean another; our Indra is Prahl^da, and it is for him that we
wage war.” Having thus spoken, they departed ; and the gods then
came to him on the like ermnd. He proposed to them the said con-
ditions, and they agreed that he should be their Indra. Raji therefore
joined the heavenly host, and by his numerous and formidable weapons
destroyed the army of their enemies.

When the demons were discomfited, Indra placed the feet of Raji
upon his head, and said, “ Thou hast preserved me from a great danger,
and I acknowledge thee as my father ; thou art the sovereign chief over
all the regions, and I, the Indra of the three spheres, am thy son.” The
R4jd smiled, and said, “ Even be it so. The regard that is conciliated
by many agreeable speeches is not to be resisted even when such
language proceeds from a foe (much less should the kind words of a
friend fail to win our affection).” He accordingly returned to his own
city, and Indra remained as his deputy in the government of heaven.

When Raji ascended to the skies, bis sons, at the instigation of
Nirada, demanded the rank of Indra as their hereditary right; and as
the deity refused to acknowledge their supremacy, they reduced him to
submission by force, and usurped his station. After some considerable
time had elapsed, the god of a hundred sacrifices, Indra, deprived of his
share of offerings to the immortals, met with Vrihaspati in a retired

412

WICKEDNESS OF THE SONS OF BAJI.

place, and said to him, “ Cannot you give me a little of the sacrificial
butter, even if it were no bigger than a jujube, for 1 am in want of
sustenance?” “If,” replied Vrihaspati, “ I had been applied to by you
before, I could have done any thing for you that you wished ; as it is, I
will endeavour and restore you in a few days to your sovereignty.” So
saying, he commenced a sacrifice for the purpose of increasing the
might of Indra, and of leading the sons of Raji into error, and so
effecting their downfall^ Misled by their mental fascination, the
princes became enemies of the Brahmans, regardless of their duties, and
contemners of the precepts of the Vedas ; and thus devoid of morality
and religion, they were slain by Indra, who by the assistance of the
priest of the gods resumed his place in heaven. Whoever hears this
story shall retain for ever his proper place, and shall never be guilty
of wicked acts.

Rambha, the third son of Ayus, had no progeny^. Kshatravriddha
had a son named Pratikshatra^; his son was Sanjaya; his son was
Vijaya^; his son was Yajnakrit®; his son was Harshavarddhana^; his
son was Sahadeva; his son was Adina^; his son was Jayasena; his son
was Sankriti ; his son was Kshatradharman •*. These were the descend-
ants of Kshatravriddha. 1 will now mention those of Nahusha.

' The Matsya says he taught the sons
of Raji the Jinadharma or Jain religion :
sHi'fura w i
The Bh^avata enumerates however,
as his descendants, Rabhasa, Gambhira,
and Akriya, whose posterity became Brah-
mans. The same authority gives as the
descendants of Anenas, the fourth son of
Ayus, S^uddha, S'uchi, Trikakud, and S^an-
tlkhya.

The Vfiyu agrees with our text in
making Pratipaksha (Pratikshatra) the son
of Kshattravriddha ; but the Brahma P.
and Hari V. consider Anenas to be the
head of this branch of the posterity of
Ayus. The Bh^igavata substitutes Kusa,

the Lesa of our text, the grandson of
Kshatravriddha, for the first name ; and
this seems most likely to be correct.
Although the different MSS. agree in
reading it should be perhaps

I the patronymic Kshatravriddha ;
making then, as the Bhagavata does, Pra-
tikshatra the son of the son of Kshatra-
vriddha.

* Jaya : Bhagavata, Vfiyu.

Vijaya : Vayu. Elrita : Bhdgavata.

® Haryaswa : Brdhma, Hari V. Har-
yavana: Bh4gavata.

^ The last of the list: Vfiyu. Ahina:
Bhagavata.

^ Kshatravriddha : Brahma, Hari V.

CHAP. X.

The sons of Nahusha. The sons of Yayfiti : he is cursed by S^ukra : wishes his sons
to exchange their vigour for his infirmities. Puru alone consents. Yayati restores
him his youth : divides the earth amongst his sons, under the supremacy of Puru.

YaTI, Yay6.ti, Sany6ti, Ay&ti, Viyati, and Kriti were the six valiant
sons of Nahusha ^ Yati declined the sovereignty ^ and Yayati there-
fore succeeded to the throne. He had two wives, Devaydni the daughter
of Usanas, and Sarmishthd the daughter of Vrishaparvan ; of whom
this genealogical verse is recited : “ Devay6ni bore two sons, Yadu
and Turvasu. Sarmishlth^, the daughter of Vrishaparvan, had three
sons, Druhyu, Anu, and Puru^” Through the curse of Usanas, Yayati

1 The Bh^avata refers briefly to the story
of Nahusha, which is told in the Mah^-
bharata more than once, in the Vana Parva,
Udyoga P., Dana Dharma P., and others ;
also in the Padma and other Purdnas. He
had obtained the rank of Indra ; but in his
pride, or at the suggestion of S'achi, compel-
ling the Rishis to bear his litter, he was
cursed by them to fall from his state, and
reappear upon earth as a serpent. From
this form he was set free by philosophical
discussions w ith Yudhish^hira, and received
final liberation. Much speculation, wholly
unfounded, has been started by Wilford^s
conjecture that the name of this prince,
with Deva, ^ divine,^ prefixed, a combina-
tion which never occurs, w^as the same as
Dionysius or Bacchus. Authorities gene-
rally agree as to the names of the first
three of his sons : in those of the others
there is much variety, and the Matsya,
Agni, and Padma have seven names, as
follows omitting the three first of the text :

Matsya. Agni. Padma. Linga.

Udbhava Udbhava Udbhava S^arydti
Panschi Panchaka Pava Champaka
Suny&ti Pdlaka Viyati Andhaka
Meghaydti Megha Meghay^ti

^ Or, as his name implies (irfir), he
became a devotee, a Yati: Bhagavata,
Ike.

^ The story is told in great detail in
the Adi Parvan of the Mahfibharata, also
in the Bhagavata, with some additions
evidently of a recent taste. S'armish^ha,
the daughter of Vrishaparvan, king of the
Daityas, having quarrelled w ith Devaydni,
the daughter of S^ukra (the religious pre-
ceptor of the same race), had her thrown
into a well. Yayati, hunting in the
forest, found her, and taking her to her
father, with his consent espoused her.
Devayani, in resentment of S'armishfha’s
treatment, demanded that she should be-
come her handmaid ; and Vrishaparvan,
afraid of S^ukra’s displeasure, was com-
pelled to comply. In the service of his
queen, however, YaySti beheld S'armish-
thfi, and secretly wedded her. Devayani
complaining to her father of Yayati 's infi-
delity, Sfukra inflicted on him premature
decay, with permission to transfer it to
any one willing to give him youth and
strength in exchange, as is related in the
text. The passage specifyingthe sons of
Yaydti is precisely the same in the Mahfi-

5 N

414

PURU GIVES HIS FATHER HIS YOUTH :

became old and infirm before his time ; but having appeased his father-
in-law, he obtained permission to transfer his decrepitude to any one
who would consent to take it. He first applied to his eldest son Yadu,
and said, “ Your maternal grandfather has brought this premature decay
upon me: by his permission, however, I may transfer it to you for a
thousand years. I am not yet satiate with worldly enjoyments, and
wish to partake of them through the means of your youth. Do not
refuse compliance with my request.” Yadu, however, was not willing
to take upon him his father’s decay; on which his father denounced
an imprecation upon him, and said, “ Your posterity shall not possess
dominion.” He then applied successively to Druhyu, Turvasu, and
Anu, and demanded of them their juvenile vigour. They all refused,
and were in consequence cursed by the king. Lastly he made the
same request of Sarmisli'th4’s youngest son, Puru, who bowed to his
father, and readily consented to give him his youth, and receive in
exchange Yayati’s infirmities, saying that his father had conferred upon
him a great favour.

The king Yaydti being thus endowed with renovated youth, con-
ducted the affairs of state for the good of his people, enjoying such
pleasures as were suited to his age and strength, and were not incom-
patible with virtue. He formed a connexion with the celestial nymph
Viswdclu, and was wholly attached to her, and conceived no end to his
desires. The more they were gratified, the more ardent they became ;
as it is said in this verse, “ Desire is not appeased by enjoyment : fire
fed with sacrificial oil becomes but the more intense. No one has ever
more than enough of rice, or barley, or gold, or cattle, or women:
abandon therefore inordinate desire. When a mind finds neither good
nor ill in all objects, but looks on all with an equal eye, then every
thing yields it pleasure. The wise man is filled with happiness, who
escapes from desire, which the feeble minded can with difficulty relin-
quish, and which grows not old with the aged. The hair becomes
grey, the teeth fall out, as man advances in years; but the love of
wealth, the love of life, are not impaired by age.” “ A thousand years

bharata as in our text, and is introduced w ^ »i»mnnr I

in the same way : i u

MADE SOVEREIGN OF THE EARTH.

415

have passed,” reflected Yaydti, “ and my mind is still devoted to
pleasure : every day my desires are awakened by new objects. I will
therefore now renounce all sensual enjoyment, and fix my mind upon
spiritual truth. Unaffected by the alternatives of pleasure and pain,
and having nothing I may call ray own, I will henceforth roam the
forests with the deer.”

Having made this determination, Yayati restored his youth to Puru,
resumed his own decrepitude, installed his youngest son in the sove-
reignty, and departed to the wood of penance (Tapovana^). To Turvasu
he consigned the south-east districts of his kingdom ; the west to
Druhyu ; the south to Yadu ; and the north to Anu ; to govern as
viceroys under their younger brother Puru, whom he appointed supreme
monarch of the earth

* Bhrigutunga, according to the Brahma.

The elder brothers were made Man-
tlala-nripas, kings of circles or districts:
Bh%avata. ITie situation of their govern-
ments is not exactly agreed upon.

Vdyu and Brahma Bhagavatri.

Padina. and Hari V.

Turvasu South-east South-east West

Druhyu West West South-east

Yadu South-west South South

Anu North North North

The Linga describes the ministers and
people as expostulating with Yayati, for
illegally giving the supremacy to the
youngest son; but he satisfies them by
shewing that he was justified in setting

the seniors aside, for want of filial duty.
The Mahabharata, Udyoga P. GMava Cha-
ritra, has a legend of Yayati’s giving a
(laughter to the saint Galava, who through
her means obtains from different princes
eight hundred horses, white w ith one black
ear, as a fee for his preceptor Viswamitra.
Yayati, after his death and residence in
Indra’s heaven, is again descending to
earth, w^hen his daughter’s sons give him
the benefit of their devotions, and replace
him in the celestial sphere. It has the
air of an old story, A legend in some
respects similar has been related in our
text, p. 399.

CHAP. XL

The Yddava race, or descendants of Yadu. Karttavirya obtains a boon from Dattitreya :
takes Rivana prisoner : is killed by Parasur^ma : his descendants.

I WILL first relate to you the faintly of Yadu, the eldest son of Yaykti,
in \¥hich the eternal immutable Vishnu descended upon earth in a
portion of his essence^; of which the glory cannot be described, though
for ever hymned in order to confer the fruit of all their wishes— whether
they desired virtue, wealth, pleasure, or liberation — upon all created
beings, upon men, saints, heavenly quiristers, spirits of evil, nymphs,
centaurs, serpents, birds, demons, gods, sages. Brahmans, and ascetics.
Whoever hears the account of the race of Yadu shall be released from
all sin ; for the supreme spirit, that is without form, and which is called
Vishnu, was manifested in this family.

Yadu had four sons, Sahasrajit, Kroshti, Nala, and Raghu^. Satajit
was the son of the elder of these, and he had three sons, Haihaya,
Venn 3, and Haya. The son of Haihaya was Dharmanetra^; his son
was Kunti^; his son was Sdhanji^; his son was Mahishmat^; his son

' Or, ‘ in which Krishna was born.’ It
might have been expected, from the im-
portance of this genealogy, that it would
have been so carefully preserved, that the
authorities M'ould have closely concurred
in its details. Although, however, the
leading speciheations coincide, yet, as we
shall have occasion to notice, great and
irreconcilable variations occur.

2 The two first generally agree. There
are differences in the rest; as,

Viyu. BnUiniB. Bb^vats. Ki'mia.

Nfla Nala Nala Nfla

Ajita Anjika Aripu Jina

Raghu Payoda Aripu Raghu

The Briihma and Hari V. read Sahasrfida
for the first name; and the Linga has

Balasaui in place of Nala. The Agni
makes S'atajit also a son of Yadu.

^ Vehuhaya : Bh^avata, &c. Utt^a-
haya: Padma. Veffahaya; Matsya. They
were the sons of Sahasrdda : Brahma and
Hari V.

'> Dharmatantra : Yayu. Dharma :
Kurma.

» Kirtti: Vfiyu.

® Sanjneya : Vayu. Sankana : Agni.
Sahanja of Sahanjani pura : Brdhma.
Sanjnita : Linga. Sanhana : Matsya.
Sohanji: Bhagavata.

^ By whom the city of M&hishmati on
the Narbadda was founded: Brahma P.,
Hari V.

GREATNESS OF KARTTAViRYA.

417

was Bhadrasena^; his son was Durdama; his son was Dhanaka^
who had four sons, Kritaviryya, KritAgni, Kritavarman, and Kritaujas.
Kritaviryya’s son was Aijuna, the sovereign of the seven Dwlpas, the
lord of a thousand arms. This prince propitiated the sage DattAtreya,
the descendant of Atri, who was a portion of Vishhu, and solicited and
obtained from him these boons — a thousand arms; never acting unjustly;
subjugation of the world by justice, and protecting it equitably ; victory
over his enemies ; and death by the hands of a person renowned in the
three regions of the universe. With these means he ruled over the
whole earth with might and justice, and offered ten thousand sacrifices.
Of him this verse is still recited; “The kings of the earth will as-
suredly never pursue his steps in sacrifice, in munificence, in devotion, in
courtesy, and in self-control." In his reign nothing was lost or injured ;
and so he governed the whole earth with undiminished health, In pros-
perity, power, and might, for eighty five thousand years. Whilst sporting
in the waters of the NarmadA, and elevated with wine, Rdvafia came
on his tour of triumph to the city Mahishmati, and there he who
boasted of overthrowing the gods, the Daityas, the Gandharbas and
their king, was taken prisoner by Karttavirya, and confined like a
tame beast in a corner of his capital At the expiration of his long
reign K4rttavirya was killed by Para^urAma, who was an embodied
portion of the mighty N4r4yafia^^ Of the hundred sons of this king,
the five principal were Sdra^* **, Stirasena, Vrishafia^, Madhu*^, and

* So the Bhigavata ; but the Vayu,
more correctly, has Bhadrasreriya. See
p. 407. n. la.

9 Kanaka : V&yu, &c. Varaka : Linga.
Andhaka: Kurma.

According to the Vayu, Kfirttavirya
was the a^ressor, invading Lanka, and
there taking R&vaim prisoner. The cir-
cumstances are more usually narrated as
in our text.

** See page 402. K&ttaviiya’s fate
was the consequence of an imprecation
denounced by ^pava or Vasish^ha, the

son of Varuna, whose hermitage had been
burnt, according to the Mah&bharata, Raja-
dhorma, by Chitrabh&nu, or Fire, to whom
the king had in his bounty presented the
world. The Vfiyu makes the king him-
self the incendiary, with arrows given him
by Surya to dry up the ocean.

** Uijjita: Bhigavata.

Yrishabha ; Bh&gavata. Dhrishfa :
Matsya. Dhrishna: Kurma. Prishokta:
Padma. Vrishni : Linga. Krishn&ksha:
Br&hma.

Krishna, in all except the Bh^avata.
5 o

418

VARIOUS KAMES OF THE

Jayadhwaja^^. The son of the last was Tilajangha, who had a hundred
sons, called after him Tilajanghas : the eldest of these was Vitihotra ;
another was Bharata^®, who had two sons, Vrisha and Sujiti^^ The
son of Vrisha was Madhu ; he had a hundred sons, the chief of whom
was Vrishhi, and from him the family obtained the name of Vrishhi
From the name of their father, Madhu, they were also called Mddhavas ;
whilst from the denomination of their common ancestor Yadu, the whole
were termed Yddavas**.

King of Avanti : Brahma and Hari
Vansa.

^^Ananta: VdyuandAgni; elsewhere
omitted.

Duijaya only : Vayu, Matsya.

This Madhu, according to the Bhii-
gavata, was the son of Karttaviryya. The
Brahma and Hari V. make him the son
of Vrisha, but do not say whose son
Vrisha was. The commentator on the
latter asserts that the name is a syno-
nyine of Payoda, the son of Yadu, ac-
cording to his authority, and to that
alone.

The Bhagavata agrees with our text,
but the Brahma, Hari V,, Linga, and
Kurma make Vrisharia the son of Madhu,
and derive the family name of Vrishnis or
Varshrieyas from him.

The text takes no notice of some
collateral tribes, which appear to merit
remark. Most of the other authorities,
in mentioning the sons of Jayadhwaja,
observe that from them came the five great
divisions of the Haihaya tribe. These,
according to the Vfiyu, were the Tfla-
janghas, Vitihotras, Avantyas, Turi&ikeras,
and Jlitas. The Matsya and Agni omit
the first, and substitute Bhojas ; and the
latter are included in the list in the
Brahma, Padma, Linga, and Hari V. For

J4tas the reading is Sai\jdtas or Siy&tas.
The Brfihma P. has also Bharatas, who,
as well as the Suj&tas, are not commonly
specified, it is said, ^ from their great
number.’ They are in all probability in-
vented by the compiler out of the names
of the text, Bharata and Sujati. The
situation of these tribes is central India,
for the capital of the Tdlajanghas was
hishmati or ChuU-Maheswar, still called,
according to Col. Tod, Sahasra-bahu-
ki-basti, ^the village of the thousand-
armed;’ that is, of Kdrttaviryya. Annals
of Rajasthan, I. 39. n. The Turidikeras
and Vitihotras are placed in the geogra-
phical lists behind the Vindhyan moun-
tains, and the termination -kaira is com-
mon in the valley of the Narmada, as
Bairkaira, &c., or we may have Tun&ikera
abbreviated, as Tundari on the Tapti.
The Avantyas were in Ujayin, and the
Bhojas were in the neighbourhood pro-
bably of Dhdr in Malwa. These tribes
must have preceded, then, the Rajput
tribes, by whom these countries are now
occupied, or Rahtores, Chauhans, Pawars,
Gehlotes, and the rest. There are still
some vestiges of them, and a tribe of
Haihayas still exists, at the top of the
valley of Sohagpur in Bhagel-khand,
aware of their ancient lineage, and though

DESCENDANTS OF YADD.

419

few in number, celebrated for their valour.
Tod’s Rajasthan, I. 39. The scope of the
traditions regarding them, especially of
their overrunning the country, along with
S^akas and other foreign tribes, in the
reign preceding that of Sagara (see p.
373), indicates their foreign origin also;
and if we might trust to verbal resem-
blances, we might suspect that the Hayas
and Haihayas of the Hindus had some
connexion with the Hia, Hoiei-ke, Hoiei-
hu, and similarly denominated Hun or
Turk tribes, who make a figure in Chinese
history. Des Guignes, Histoire des Huns,
I* 7> 55> *3^^* II* *53> &c* At the same

time it is to be observed that these tribes
do not make their appearance until some
centuries after the Cluistian era, and the
scene of their first exploits is far from the
frontiers of India : the coincidence of ap-
pellation may be therefore merely acci-
dental. In the word Haya, which pro-
perly means ‘ a horse,’ it is not impossible,
however, that we have a confirmatory evi-
dence of the Scythian origin of the Hai-
hayas, as Col. Tod supposed ; although
we cannot with him imagine the word
* horse* itself is derived from haya. Ra-
jasthan, I. 76.

CHAP. XII.

Descendants of Krosh^ri. Jyfimagha^s connubial affection for his wife S^aivyd : their
descendants kings of Vidarbha and Chedi.

KROSHfRI, the son of Yadu^ had a son named Vrijinivat®; his son
was SwhhP; his son was Rushadru^; his son was Chitraratha; his son
was Sadavindu, who was lord of the fourteen great gems^; he had a
hundred thousand wives and a million of sons^. The most renowned
of them were Prithuyadas, Prithukarman, Prithujaya, Prithukirtti,
Prithuddna, and Prithudravas. The son of the last of these six^ was
Tamas®; his son was Udanas®, who celebrated a hundred sacrifices of the
horse ; his son was Siteyus his son was Rukmakavacha^^; his son was
Par^vrit, who had five sons, Rukm^shu, Prithurukman, Jydmagha,
Pilita, and Harita To this day the following verse relating to Jy&magha

* In the Brdhma P. and Hari V. we
have two families from £[roshtri ; one
which is much the same as that of the
text; the other makes short work of a
long story, as we shall again notice.

^ Vajravat: Kurma.

3 S^anti : Kurma. Swdha : Matsya.
Trisanku: Linga.

* Vishansu: Agni. Rishabha: Linga.
Kusika: Kiirma. Ruscku: Bhagavata.

® Or articles the best of their kind;
seven animate, and seven inanimate ; a
wife, a priest, a general, a charioteer, a
horse, an elephant, and a body of foot
soldiers ; or, instead of the last three, an
executioner, an encomiast, a reader of the
Vedas ; and a chariot, an umbrella, a jewel,
a sword, a shield, a banner, and a treasure.

^ The text states this in plain prose,
but the Vdyu quotes a verse which makes
out but a hundred hundred or 10,000 sons:

7 The Matsya has the first, third, and
fifth of our text, and Prithudharma, Pri-
thukirtti, and Prithumat. The Kurma
has also six names, but makes as many
successions.

^ Suyajna : Agni, Brahma, Matsya.
Dharma: Bhagavata.

® Ushat: Brahma, Hari V.

S'itikshu : Agni. S'ineyus ; Biihma.
Purujit : Bhdgavata. The V&yu has Ma-
ruta and Kambalavarhish, brothers, in-
stead.

” Considerable variety prevails here.
The Brfihma and Hari V. have Marutta
the Rfijarshi (a gross blunder, see p. 352),
Kambalavarhish, S^ataprasiiti, Rukmakava-
cha: the Agni — Marutta, Kambalavar-
hish, Rukmeshu: whilst the Bhdgavata
makes Ruchaka son of Usanas, and father
to the five princes who in the text are
the grandsons of Rukmakavacha.

The Bhftgavata has Rukmeshu, Ruk-
man, Jy^magha, Prithu, and Purujit. The

JYAMAOHA takes a damsel CAPnVE.

m

is repeated : ** Of all the husbands submissive to their wives, who have
been or who will be, the most eminent is the king Jyamagha^^ who was
the husband of 6aivy4.” 6aivyd was barren ; but Jy4magha was so
much afraid of her, that he did not take any other wife. On one occasion
the king, after a desperate conflict with elephants and horse, defeated a
powerful foe, who abandoning wife, children, kin, army, treasure, and
dominion, fled. When the enemy was put to flight, Jy4magha beheld a
lovely princess left alone, and exclaiming, “Save me, father! Save me,
brother !” as her large eyes rolled wildly with afiright. The king was struck
by her beauty, and penetrated with afiection for her, and said to himself,
“ This is fortunate ; I have no children, and am the husband of a sterile
bride ; this maiden has fallen into my hands to rear up to me posterity :
I will espouse her ; but first I will take her in my car, and convey her to
my palace, where I must request the concurrence of the queen in these
nuptials.” Accordingly he took the princess into his chariot, and returned
to his own capital.

When Jydmagha's approach was announced, Saivy4 came to the palace
gate, attended by the ministers, the courtiers, and the citizens, to welcome
the victorious monarch : but when she beheld the maiden standing on
the left hand of the king, her lips swelled and slightly quivered with
resentment, and she said to Jydmagha, “ Who is this light-hearted damsel
that is with you in the chariot?” The king unprepared with a reply,

Y4ya reads the two last names Parigha the Narmada), Mekald, and the S^uktimat
and Hari. The Brahma and Hari V. mountains. So the Brahma P. states that
insert Parajit as the father of the five he established himself along the Rikshavat
named as in the text. mountain, and dwelt in S^uktimati. He

Most of the other authorities mention names his son, as we shall see, Yidarbha :
that the elder of the five brothers, Ruk- the country so called is Berar, and amongst
meshu, succeeded his father in the sove- his descendants we have the Chaidyas or
reignty ; and that the second, Prithu- princes of Boghelkand, and Chandail, and
rukman, remained in his brother’s service. Dasarha, more correctly perhaps Dasartia,
Pllita and Harita were set over Yideha Chattisgher; so that this stoiy of Jyd-
flUTT I Linga) or Tirhut, and magha’s adventures appears to allude to
Jy&magha went forth to settle where he the first settlement of the Yidava tribes
might: according to the Ykyu he con- along the NarmacUi, more to the south
quered Madhyadesa (the country along and west than before.

422

JEALOUSY OF ^AlVVi.

made answer precipitately, through fear of his queen; **This is my
daughter-in*law.” “ I have never had a son,” rejoined l^aivyd, “ and you
have no other children. Of what son of yours then is this girl the wife?”
The king disconcerted by the jealousy and anger which the words of

t

Saivyd displayed, made this reply to her in order to prevent further
contention ; She is the young bride of the future son whom thou shalt
bring forth.” Hearing this, Saivya smiled gently, and said, “ So be it ;”
and the king entered into his great palace.

In consequence of this conversation regarding the birth of a son having
taken place in an auspicious conjunction, aspect, and season, the queen,
although passed the time of women, became shortly afterwards pregnant,
and bore a son. His father named him Vidarbha, and married him to
the damsel he had brought home. They had three sons, Kratha, Kai^ika^S
and |lomap4da'^. The son of Romapida was Babhru'^ and his son
was Dhriti The son of Kai^ika was Chedi, whose descendants were
called the Chaidya kings The son of Kratha was Kunti ; his son
was Vrishhi*®; his son was Nirvriti^i; his son was Da44rha; his son
was Vyoman; his son was Jiradta; his son was Yikriti^; his son was
Bhimaratha; his son was Navaratha^; his son was Dai^ratha^; his

f

son was Sakuni ; his son was Karambhi ; his son was Devar^ta ; his son
was Devakshatra^ ; his son was Madhu ^ ; his son was Anavaratha ; his

''' The Bhagavata has Kusa; the Mat-
sya, Kausika : all the authorities agree in
specifying three sons.

'' Lomapada: Agni.

Vastu : Vdyu. Kriti : Agni.

Ahuti; Vayu. Iti; Padma. Dyuti;
Matsya. Bhriti: Ktirma. This latter is
singular in carrying on the line of Roma-
pkda for twelve generations farther.

The Bhdgavata, however, makes the
princes of Chedi continuous from Roma-
pdda ; as, Babhru, Dhriti, Usika, Chedi —
the Chaidyas, amongst whom were Dama^
ghosha and S^isupdla.

Kumbhi : Padma.

Dhrishfa : Vfiyu. Dhrish^i : Matsya.

Nivritti: Vdyu. Nidhriti: Agni. The
Brdhma makes three sons, Avanta, Da-
sdrha, and Balivrishahan. In the Linga
it is said of Dasdrha that he was
qipT; I 'destroyer of the host of copper
(faced ; European ?) foes.’

** Vikala : Matsya.

Nararatha : Brkhma, Hari V.

Dridharatha: Agni. Devardta: Linga.

Soma: Linga. Devanakshatra: Padma.

There is great variety in the suc-
ceeding appellations :

DESCENDANTS OF JYAMAOHA.

423

son was Kuruvatsa; his son was Anuratha; his son was Puruhotra;
his son was An^ ; his son was Satwata, from whom the princes of this
house were termed S&twatas. This was the progeny of Jy&magha ; by
listening to the account of whom, a man is purified from his sins.

Bhdgavata.

Vdyu,

BrlLhma.

Madhu

Madhu

Madhu

Kuruvasa

Manu

Manavasas

Anu

Puruvatsa

Purudwat

Puruhotra

Purudwat

(Madhu

Ayu

Satwa

(and Satwa

Satwata

Satwata

Satwata

The Linga has Purushaprabhu, Manwat,
Pratarddana, Satwata ; and the Agni, Dra>
vavasu, Puruhuta, Jantu, and S&twata.

Matsya.

Padma.

Kimna.

Madhu

Madhu

Madhu

Uruvas

Puru

Kuru

Purudwat

Punarvasu

Anu

Jantu

Jantu

Ansa

Satwata

Satwata

Andhaka

Satwata

Some of these originate, no doubt, in the
blunders of copyists, but they cannot all
be referred to that source.

CHAP. XIII.

Sons of Satwata. Bhoja princes of Mrittildivati. Stirya the friend of Satiijit : appears
to him in a bodily form: ^ves him the Syamantaka gem: its brilliance and
marvellous properties. Satrlyit gives it to Prasena, who is killed by a lion : the
lion killed by the bear J&mbavat. Krishna suspected of killing Prasena, goes to
look for him in the forests : traces the bear to his cave : fights with him for the
jewel: the contest prolonged: supposed by his companions to be slain: he over-
throws J^bavat, and marries his daughter J^bavati : returns with her and the
jewel to Dwdrakd : restores the jewel to Satrkjit, and marries his daughter Satya-
bhdma. Satrkjit murdered by S^atadhanwan : avenged by Krishna. Quarrel
between Krishna and Balardma. Akrdra possessed of the jewel : leaves Dw^ak&.
Public calamities. Meeting of the Yddavas. Story of Aknira’s birth : he is
invited to return : accused by Krishna of having the Syamantaka jewel : produces
it in full assembly: it remains in his charge: Krishna acquitted of having
piirloined it.

The sons of Satwata were Bhajina, Bhajam^na, Divya, Andhaka,
Devhyriddha, Mah4bhoja, and Vrishui^ Bhajani4na had three sons,

Nimi^ Krikada^ and Vrishdi^ by one wife, and as many by another,

/

Satajit, Sahasrajit, and Ayutajit®. The son ofDevdvriddha was Babhru
of whom this verse is recited ; “ We hear when afar, and we behold when
nigh, that Babhru is the first of men, and Devdvriddha is equal to the
gods : sixty-six persons following the precepts of one, and six thousand
and eight who were disciples of the other, obtained immortality.”
Mahabhoja was a pious prince ; his descendants were the Bhojas, the
princes of Mrittikfivati ®, thence called Mfirttikdvatas Vrishni had two
sons, Sumitra and Yudhfijit^; from the former Anamitra and Sini were

1 The Agni acknowledges but four sons,
but all the rest agree in the number, and
mostly in the names. Mahabhoja is some-
times read Mahabhdga.

2 Krimi : Br£hma, Agni, Kurma.

^ Panava : V^iyu. Kramaiia : Brahma.
Kripana: Padma. Kinkina: Bhagavata.

* Ohrishfhi : Bhagavata, Brahma.

The Brkhma and Hari V. add to the
first three S^ura and Puranjaya, and to the
second Dasaka.

® By the Parridsa river : Biihma P. :
a river in Malwa.

7 These are made incorrectly the de-
scendants of Babhru in the Hari V.

“ The Bhagavata, Matsya, and V^yu

SYAMANTAKA JEWEL GIVEN BY THE SUN.

425

born^. The son of Anamitra was Nighna, who had two sons, Prasena
and Satrdjit. The divine Aditya, the sun, was the friend of the latter.

On one occasion Satrdjit, whilst walking along the sea shore, addressed
his mind to Sdrya, and hymned his praises ; on which the divinity ap-
peared and stood before him. Beholding him in an indistinct shape,
Satrdjit said to the sun, “ I have beheld thee, lord, in the heavens as a
globe of fire : now do thou shew favour unto me, that 1 may see thee in
thy proper form.” On this the sun taking the jewel called Syamantaka
from off his neck, placed it apart, and Satrdjit beheld him of a dwarfish
stature, with a body like burnished copper, and with slightly reddish
eyes. Having offered his adorations, the sun desired him to demand a
boon, and he requested that the jewel might become his. The' sun pre-
sented it to him, and then resumed his place in the sky. Having
obtained the spotless gem of gems, Satrdjit wore it on his neck, and
becoming as brilliant thereby as the sun himself, irradiating all the region
with his splendour, he returned to Dwdrakd. The inhabitants of that
city, beholding him approach, repaired to the eternal male, Purushottama,
who, to sustain the burden of the earth, had assumed a mortal form (as
Krishna), and said to him, “ Lord, assuredly the divine sun is coming to
visit you.” But Krishfia smiled, and said, “ It is not the divine sun, but
Satrdjit, to whom Aditya has presented the Syamantaka gem, and he now
wears it : go and behold him without apprehension.” Accordingly they
departed. Satrdjit having gone to his house, there deposited the jewel,
which yielded daily eight loads of gold, and through its marvellous virtue
dispelled all fear of portents, wild beasts, fire, robbers, and famine.

agree in the main, as to the genealogy that ment, but substitutes Dhrishfa for Vrishni,
follows, with our text. The Vayu states and makes him the fifteenth in descent
that Vrishni had two wives, Madri and from Satwata. The Linga, Padma, Br^ma
Gdndhan; by the former he had Yudhajit P., and Hari V. have made great con-
and Anamitra, and by the latter Sumitra fusion by altering, apparently without any
and Devamidhush. The Matsya also warrant, the name of Vrishni to Kroshfri.
names the ladies, but gives Sumitra to ® The Bhfigavata makes them sons of
Gandhari, and makes Madri the mother Yudh^it; the Matsya and Agni, as ob-
of Yudhijit, Devamidhusha, Anamitra, and served in the preceding note, his brothers
S'ini. The Agni has a similar arrange* as well as Sumitra’s.

5 <*

426

PBASENA KILLED BY A LION.

Achyuta was of opinion that this wonderful gem should be in the pos*
session of Ugrasena ; but although he had the power of taking it from
Satrajit, he did not deprive him of it, that he might not occasion any
disagreement amongst the family. Satrdjit, on the other hand, fearing
that Krishha would ask him for the jewel, transferred it to his brother
Prasena. Now it was the peculiar property of this jewel, that although
it was an inexhaustible source of good to a virtuous person, yet when
worn by a man of bad character it was the cause of his death. Prasena
having taken the gem, and hung it round his neck, mounted his horse,
and went to the woods to hunt. In the chase he was killed by a lion.
The lion, taking the jewel in his mouth, was about to depart, when he
was observed and killed by Jambavat, the king of the bears, who carry-
ing off the gem retired into his cave, and gave it to his son Sukumdra
to play with. When some time had elapsed, and Prasena did not
appear, the Yadavas began to whisper one to another, and to say,

“ This is Krishna’s doing : desirous of the jewel, and not obtaining
it, he has perpetrated the murder of Prasena in order to get it into his
possession.”

When these calumnious rumours came to the knowledge of Krishna,
he collected a number of the Yadavas, and accompanied by them pur-
sued the course of Prasena by the impressions of his horse's hoofs.
Ascertaining by this means that he and his horse had been killed by
a lion, he was acquitted by all the people of any share in his death.
Desirous of recovering the gem, he thence followed the steps of the lion,
and at no great distance came to the place where the lion had been
killed by the bear. Following the footmarks of the latter, he arrived
at the foot of a mountain, where he desired the Yadavas to await him,
whilst he continued the track. Still guided by the marks of the feet,
he discovered a cavern, and had scarcely entered it when he heard the
nurse of Sukumara saying to him, “ The lion killed Prasena ; the lion
has been killed by Jambavat: weep not, Sukumara, the Syamantaka
is your own.” Thus assured of his object, Krishha advanced into the
cavern, and saw the brilliant jewel in the hands of the nurse, who was
giving it as a plaything to Sukumara. The nurse soon descried his

KBUHNA OVERCOMES JAMBAVAT.

427

approach, and marking his eyes fixed upon the gem with eager desire,
called loudly for help. Hearing her cries, J&mbavat, full of anger, came
to the cave, and a conflict ensued between him and Achyuta, which
lasted twenty-one days. The Yadavas who had accompanied the latter
waited seven or eight days in expectation of his return, but as the foe
of Madhu still came not forth, they concluded that he must have met
his death in the cavern. “ It could not have required so many days,’'
they thought, “ to overcome an enemy and accordingly they departed,
and returned to Dw4rak^, and announced that Krishha had been killed.

When the relations of Achyuta heard this intelligence, they performed

all the obsequial rites suited to the occasion. The food and water thus

/

offered to Krishha in the celebration of his Srdddha served to support
his life, and invigorate his strength in the combat in which he was
engaged ; whilst his adversary, wearied by daily conflict with a powerful
foe, bruised and battered in every limb by heavy blows, and enfeebled
by want of food, became unable longer to resist him. Overcome by his
mighty antagonist, Jdmbavat cast himself before him and said, “ Thou,
mighty being, art surely invincible by all the demons, and by the spirits
of heaven, earth, or hell ; much less art thou to be vanquished by mean
and powerless creatures in a human shape; and still less by such as
we are, who are born of brute origin. Undoubtedly thou art a portion
of my sovereign lord Nar^yana, the defender of the universe.” Thus
addressed by J^mbavat, Krishna explained to him fully that he had
descended to take upon himself the burden of the earth, and kindly
alleviated the bodily pain which the bear suffered from the fight, by
touching him with his hand. J4mbavat again prostrated himself before
Krishfia, and presented to him his daughter Jambavati, as an offering
suitable to a guest. He also delivered to his visitor the Syamantaka
jewel. Although a gift from such an individual was not fit for his
acceptance, yet Krishha took the gem for the purpose of clearing his
reputation. He then returned along with his bride Jambavati to
Dwdraka.

When the people of Dwaraka beheld Krishna alive and returned,
they were filled with delight, so that those who were bowed down with

428 SATRAJIT KILLED BY IaTADHANWAN.

yeans recovered youthful vigour ; and all the Y&davas, men and women,
assembled round Anakadundubhi, the father of the hero, and congra-
tulated him. Krishha related to the vrhole assembly of the Ylidavas
all that had happened, exactly as it had befallen, and restoring the
Syamantaka jewel to Satrajit was exonerated from the crime of which
he had been falsely accused. He then led J^mbavati into the inner
apartments.

When Satrajit reflected that he had been the cause of the asper-
sions upon Krishna’s character, he felt alarmed, and to conciliate the
prince he gave him to wife his daughter Satyabham^. The maiden
had been previously sought in marriage by several of the most distin-
guished Yadavas, as Akrhra, Kritavarman and Satadhanwan, who were
highly incensed at her being wedded to another, and leagued in enmity
against Satrajit. The chief amongst them, with Akrhra and Kritavarman,
said to Satadhanwan, “ This caitiff Satrajit has offered a gross insult to
you, as well as to us who solicited his daughter, by giving her to Krishha :
let him not live: why do you not kill him, and take the jewel? Should
Achyuta therefore enter into feud with j^ou, we will take your part.”
Upon this promise Satadhanwan undertook to slay Satrajit.

When news arrived that the sons of Pahdu had been burned in the
the house of wax Krishna, who knew the real truth, set off* for
Barahavata to allay the animosity of Duryodhana, and to perform the
duties his relationship required. Satadhanwan taking advantage of his
absence, killed Satrajit in his sleep, and took possession of the gem.
Upon this coming to the knowledge of Satyabhama, she immediately
mounted her chariot, and, filled with fury at her father’s murder,

repaired to Baranavata, and told her husband how Satrajit had been

/

killed by Satadhanwan in resentment of her having been married to
another, and how he had carried off the jewel ; and she implored him
to take prompt measures to avenge such heinous wrong. Krishna, who
is ever internally placid, being informed of these transactions, said to
Satyabhama, as his eyes flashed with indignation, “ These are indeed

This alludes to events detailed in the Mahibharata.

Satadhanwan gives the jewel to akruba.

429

audacious injuries, but 1 will not submit to them from so vile a wretch.
They must assail the tree, who would kill the birds that there have
built their nests. Dismiss excessive sorrow ; it needs not your lamen-
tations to excite any wrath.” Returning forthwith to Dwaraka, Krishna
took Baladeva apart, and said to him, “ A lion slew Prasena, hunting
in the forests; and now SatrSjit has been murdered by Satadhanwan.
As both these are removed, the jewel which belonged to them is our
common right. Up then, ascend your car, and put Satadhanwan
to death.”

Being thus excited by his brother, Balarama engaged resolutely in the
enterprise; but Satadhanwan, being aware of their hostile designs,
repaired to Kritavarman, and required his assistance. Kritavarman,
however, declined to assist him, pleading his inability to engage in a
conflict with both Baladeva and Krishna. Satadhanwan thus disap-
pointed, applied to Akrdra; but he said, “You must have recourse to
some other protector. How should I be able to defend you? There
is no one even amongst the immortals, whose praises are celebrated
throughout the universe, who is capable of contending with the wielder
of the discus, at the stamp of whose foot the three worlds tremble ; whose
hand makes the wives of the Asuras widows, whose weapons no host, how-
ever mighty, can resist : no one is capable of encountering the wielder of the
ploughshare, who annihilates the prowess of his enemies by the glances
of his eyes, that roll with the joys of wine; and whose vast plough-
share manifests his might, by seizing and exterminating the most

*

formidable foes.” “ Since this is the case,” replied Satadhanwan, “ and
you are unable to assist me, at least accept and take care of this jewel.”
“ I will do so,” answered Akrdra, “ if you promise that even in the last
extremity you will not divulge its being in my possession.” To this
Satadhanwan agreed, and Akr6ra took the jewel ; and the former mount-
ing a very swift mare, one that could travel a hundred leagues a day,
fled from Dw4rak4.

When Krishha heard of Satadhanwan ’s flight, he harnessed his four
horses, Saivya, Sugriva, Meghapushpa, and Baldhaka, to his car, and,
accompanied by Balar&ma, set oif in pursuit. The mare held her speed,

5 »

430

iATADHAKITAN KlhhXD BY KBfHJ^A.

and accomplished her hundred leagues ; but when she jseai^ed the
try of Mithili, her strength was exhausted,, and she dropped down aifeii
died. Satadhanwau dismounting, continued his fli^t on ibot. %heii his
pursuers came to the place where the mare had perished, KriMh&a
said to Balariuna, “ Do you remain in the car, whilst I follow the yillaia
on foot, and put him to death ; the ground here is bad ; and the horses
will not be able to drag the chariot across it.” Balardma accordingly
stayed with the car, and Krishha followed Satadhanwan on foot: when
he had chased him for two kos, he discharged his discus, and, although
Satadhanwan was at a considerable distance, the weapon struck off his
head. Krishna then coming up, searched his body and his dress for the
Syamantaka jewel, but found it not. He then returned to Balabhadra,
and told him that they had effected the death of Satadhanwan to no pur-
pose, for the precious gem, the quintessence of all worlds, was not upon
his person. When Balabhadra heard this, he flew into a violent rage,
and said to Vdsudeva, “Shame light upon you, to be thus greedy of
wealth ! I acknowledge no brotherhood with you. Here lies my path.
Go whither you please ; I have done with Dw4rak4, with you, with all
our house. It is of no use to seek to impose upon me with thy peijuries.”
Thus reviling his brother, who fruitlessly endeavoured to appease him,
Balabhadra went to the city of Videha, where Janaka^^ received him
hospitably, and there he remained. Vasudeva returned to Dw4raka.
It was during his stay in the dwelling of Janaka that Duryodhana, the
son of Dhritardsh'tra, learned from Balabhadra the art of fighting with
the mace. At the expiration of three years, Ugrasena and other chiefs
of the Yadavas, being satisfied that Krishfia had not the jewel, went to
Videha, and removed Balabhadra’s suspicions, and brought him home.

Akrhra, carefully considering the treasures which the precious jewel
secured to him, constantly celebrated religious rites, and, purified with
holy prayers lived in affluence for fifty-two years; and through the

” The Vayu calls Sudhanwan or S^a- The text gives the commencement of

tadhanwan king of Mithila. the prayer, but the commentator does not

A rather violent anachronism to make say whence it is taken :

Janaka cotemporary with Balar^ima. fttUW BUfT BUBfir « ‘ Oh, goddess ! the

virtue of Hittt ^&ere was no deardi nor pestilence in iRdi^
o<mntty ^^ At the end of that period, Satrughna, the great grandsdn
of Satwala, was killed by the Bhojas, and as they were in bonds of
alliance with Akr6ra, he accompanied them in their flight from Dw&>
rak4. From the moment of his departure various calamities, portents,
snakes, dearth, plague, and the like, began to prevail ; so that he whose
emblem is Gtaruda called together the Yddavas, with Balabhadra and
Ugrasena, and recommended them to consider how it was that so many
prodigies should have occurred at the same time. On this Andhaka,
one of the elders of the Yadhu race, thus spake : “ Wherever Swaphalka,
the father of Akrdra, dwelt, there famine, plague, dearth, and other

visitations were unknown. Once when there was want of rain in the

/

kingdom of Kd4ir4jd, Swaphalka was brought there, and immediately
there fell rain from the heavens. It happened also that the queen of
Kddirdja conceived, and was quick with a daughter; but when the time
of delivery arrived, the child issued not from the womb. Twelve years
passed away, and still the girl was unborn. Then K44iraj& spake to the
child, and said, ‘ Daughter, why is your birth thus delayed ? come forth ;
I desire to behold you, why do you inflict this protracted suffering upon
your mother ?’ Thus addressed, the infant answered, ‘ If, father, you will
present a cow every day to the Brahmans, I shall at the end of three
years more be born.’ The king accordingly presented daily a cow to the
Brahmans, and at the end of three years the damsel came into the world.

Her father called her Gandinl, and he subsequently gave her to

/

Swaphalka, when he came to his palace for his benefit. Gandini, as long
as she lived, gave a cow to the Brahmans every day. Akr6ra was her

murderer of a Kshatriya or Vaisya, en-
gaged in religious duties, is the slayer of
a Brahman;^ i. e, the crime is equally
heinous. Perhaps the last word should
be Hirftr ^ is.^

Some of the circumstances of this
marvellous gem seem to identify it with
a stone of widely diffused celebrity in the
East, and which, according to the Mo-

hammedan writers, was given originally
by Noah to Japhet; the Hijer al mattyr
of the Arabs, Sang yeddat of the Persians,
and Jeddah tash of the Turks, the pos-
session of which secures rain and fertility.
The author of the Habib us Seir gravely
asserts that this stone was in the hands of
the Mongols in his day, or in the tenth
centuiy.

432

MEETING OF THE yAdAVAS.

son by Swaphalka, and his birth therefore proceeds from a combination
of uncommon excellence. When a person such as he is, is absent from
us, is it likely that famine, pestilence, and prodigies should fail to occur?
Let him then be invited to return : the faults of men of exalted worth
must not be too severely scrutinized.”

Agreeably to the advice of Andhaka the elder, the Yddavas sent a
mission, headed by Kesava, Ugrasena, and Balabhadra, to assure Akrdra
that no notice would be taken of any irregularity committed by him ; and
having satisfied him that he was in no danger, they brought him back to
DwArakA. Immediately on his arrival, in consequence of the properties
of the jewel, the plague, dearth, famine, and every other calamity and
portent, ceased. Krishha, observing this, reflected'® that the descent of
Akrdra from Gandini and Swaphalka was a cause wholly dispropor-
tionate to such an efiect, and that some more powerful influence must be
exerted to arrest pestilence and famine. “ Of a surety,” said he to
himself, “ the great Syamantaka jewel is in his keeping, for such I
have heard are amongst its properties. This Akr6ra too has been lately
celebrating sacrifice after sacrifice ; his own means are insufficient for
such expenses ; it is beyond a doubt that he has the jewel.” Having
come to this conclusion, he called a meeting of all the Yddavas at his
house, under the pretext of some festive celebration. When they were
all seated, and the purport of their assembling had been explained,
and the business accomplished, Krishna entered into conversation with
Akr6ra, and, after laughing and joking, said to him, “ Kinsman, you are
a very prince in your liberality ; but we know very well that the
precious jewel which was stolen by Sudhanwan was delivered by him
to you, and is now in your possession, to the great benefit of this
kingdom. So let it remain; we all derive advantage from its virtues.

Krishna’s reflecting, the comment- a very different light from that in which
ator observes, is to be understood of him he is usually represented ; and the ad-
only as consistent with the account here venture, it may be remarked, is detached
given of him, as if he were a mere man ; from the place in which we might have
for, as he was omniscient, there was no expected to find it, the narrative of his
occasion for him to reflect or reason, life, which forms the subject of the next
Krishna however appears in this story in book.

AKRURA OWNS HIS HAVING THE JEWEL.

433

But Balabhadra suspects that I have it, and therefore, out of kindness to
me, shew it to the assembly.” When Akrhra, who had the jewel with
him, was thus taxed, he hesitated what he should do. “ If I deny that I
have the jewel,” thought he, “ they will search my person, and find the
gem hidden amongst my clothes. I cannot submit to a search.” So
reflecting, Akrhra said to Ndrdyana, the cause of the whole world, “ It
is true that the Syamantaka jewel was entrusted to me by Satadhanwan,
when he went from hence. I expected every day that you would ask
me for it, and with much inconvenience therefore I have kept it until
now. The charge of it has subjected me to so much anxiety, that 1
have been incapable of enjoying any pleasure, and have never known
a moment's ease. Afraid that you would think me unfit to retain pos-
session of a jewel so essential to the welfare of the kingdom, I forbore to
mention to you its being in my hands; but now take it yourself, and
give the care of it to whom you please.” Having thus spoken, Akrura
drew forth from his garments a small gold box, and took from it the
jewel. On displaying it to the assembly of the Y4davas, the whole
chamber where they sat was illuminated by its radiance. “ This,” said

Akrhra, “is the Syamantaka gem, which was consigned to me by

/

Satadhanwan : let him to whom it belongs now take it.”

When the Yddavas beheld the jewel, they were filled with astonish-
ment, and loudly expressed their delight. Balabhadra immediately
claimed the jewel as his property jointly with Achyuta, as formerly
agreed upon; whilst Satyabhama demanded it as her right, as it had
originally belonged to her father. Between these two Krishna consi-
dered himself as an ox between the two wheels of a cart, and thus spake
to Akrhra in the presence of all the Yddavas : “ This jewel has been
exhibited to the assembly in order to clear my reputation; it is the
joint right of Balabhadra and myself, and is the patrimonial inheritance
of Satyabhama. But this jewel, to be of advantage to the whole king-
dom, should be taken charge of by a person who leads a life of perpetual
continence : if worn by an impure individual, it will be the cause of his
death. Now as I have sixteen thousand wives, I am not qualified to
have the care of it. It is not likely that Satyabham6 will agree to the

5 8

434

AKRtfRA RETAINS THE SYAMANTAKA GEM.

conditions that would entitle her to the possession of the jewel ; and as
to Balabhadra, he is too much addicted to wine and the pleasures of
sense to lead a life of self-denial. We are therefore out of the question,
and all the Yddavas, Balabhadra, Satyabh4m&, and myself, request you,
most bountiful Akrhra, to retain the care of the jewel, as you have done
hitherto, for the general good ; for you are qualified to have the keeping
of it, and in your hands it has been productive of benefit to the country.
You must not decline compliance with our request.” Akrhra, thus
urged, accepted the jewel, and thenceforth wore it publicly round his
neck, where it shone with dazzling brightness ; and Akrhra moved about
like the sun, wearing a garland of light.

He who calls to mind the vindication of the character of Krishna
from false aspersions, shall never become the subject of unfounded
accusation in the least degree, and living in the full exercise of his
senses shall be cleansed from every sin

The story of the Syamaataka gem
occurs in the Bhagavata, Vayu, Matsya,
Brahma, and Hari V., and is alluded to
in other Purdiias. It may be considered
as one common to the whole series. In-
dependently of the part borne in it by
Krishna, it presents a curious and no
doubt a faithful picture of ancient man-

ners, in the loose self-government of a
kindred clan, in the acts of personal vio-
lence which are committed, in the feuds
which ensue, in the public meetings which
are held, and the part that is taken by
the elders and by the women in all the
proceedings of the community.

CHAP. XIV.

Descendants of S^ini, of Anamitra, of S^waphalka and Chitraka, of Andhaka. The
children of Devaka and Ugrasena. The descendants of Bhajamana. Children of
S^ura : his son Vasudeva : his daughter Prithi married to Pandu : her children
Yudhish{hira and his brothers; also Karna by Aditya. The sons of Pandu by
Mddri. Husbands and children of S^iira’s other daughters. Previous births of
S^isupdla.

The younger brother of Anamitra was l^ini; his son was Satyaka;
his son was Yuyudh^a, also known by the name of Sdtyaki ; his son
was Asanga; his son was T6ni^; his son was Yugandhara^. These
princes were termed Saineyas.

In the family of Anamitra, Pri4ni was born ; his son was Swaphalka^
the sanctity of whose character has been described : the younger brother
of Swaphalka was named Chitraka. Swaphalka had by Gdndini, besides
Akriira, Upamadgu, Mridura, Sarimejaya, Giri, Kshatropakshatra, Sa-
trugbna, Arimarddana, Dharmadhris, Dhrishtasarman, Gandhamojav^ba,
and Prativdha. He had also a daughter, Sutdr4 *.

Devavat and Upadeva were the sons of Akrura. The sons of Chi-
trika were Prithu and Vipritha, and many others Andhaka had four
sons, Kukkura, Bhajamana, Sucbi^ Kambalavarhish. The son of Kuk-
kura was Vrish'ta^; his son was Kapotaroman; his son was Viloman®;

‘ Bhuti : Yayu. Kuni : Bh%avata.
Dyumni; Matsya.

^ The Agni makes these all brother’s
sons of Satyaka, and adds another, Ri-
shabha, the father of S^waphalka.

The authorities are not agreed here.
S^waphalka, according to the Agni, as just
remarked, comes from S^ini, the son of
Anamitra. The Bh^avata, instead of
Prisni, has Vrishiii, son of Anamitra ; the
Brdhma and Hari V. have Vrishrii; and
the Agni, Prishiii, son of Yudhdjit. The
Matsya also makes Yudhdjit the ancestor
of Aknira, through Rishabha and Jayanta.
Yudhijit in the Br&hma, &c. is the son of
Kroshiri.

* The different authorities vary in the
reading of these names, though they gene-
rallyconcur in the number.

* The Matsya and Padma call them
sons of Akrura, but no doubt incorrectly.

® Sami: Vayu. Sasi: Matsya. Sini:
Agni. This last makes them the sons of
Babhru, and calls the first Sundara.

1 Vrishrii: BMgavata, Vdyu, Matsya,
&c. Dhrishfa: Agni. Dhrishriu: Brahma,
Hari V.

* The Bhdgavata puts Viloman first. The
Linga makes it an epithet of Kapotaro-
man, saying he was Vilomaja, ‘ irregularly
begotten.’ In place of Viloman we have Rai-
vata, Vdyu ; Taittiri, Matsya ; Tittiri, Agni.

436

BIRTH OF VA8UDEVA.

his son was Bhaya^ who was also called Chandanodakadundubhi^*’; he
was a friend of the Gandharba Tumburu ; his son was Abhijit ; his son
was Punarvasu ; his son was Ahuka, and he had also a daughter named
Ahuki. The sons of Ahuka were Devaka and Ugrasena. The former
had four sons, Devavat, Upadeva, Sudeva, and Devarakshita, and seven
daughters, Vrikadeva, Upadeva, Devarakshita, Srideva, S^tidevli, Saha-
deva, and Devaki : all the daughters were married to Vasudeva. The
sons of Ugrasena were Kansa, Nyagrodha, Sundman, Kanka, Sanku,
Subhhmi, Rash'trapala, Yuddhamushthi, and Tush'timat ; and his daugh-
ters were Kans^ Kansavati, Sutanu, Rtbhtrap^i, and Kanki.

The son of Bhajamdna'^ was Vidhratha; his son was Shra; his son

wasSamin*®; his son was Pratikshatra^-^; his son was Swayambhoja*^;

/

his son was Hridika, who had Kritavarman, Satadhanu, Devamidhusha,

/

and others S6ra, the son of Devamidhusha was married to M4rish^,
and had by her ten sons. On the birth of Vasudeva, who was one of
these sons, the gods, to whom the future is manifest, foresaw that the
divine being would take a human form in his family, and thereupon
they sounded with joy the drums of heaven : from this circumstance
Vasudeva was also called Anakadunbubhi His brothers were Deva-
bh4ga, Deva^ravas, Anddhrishti, Karundhaka, YatsaMlaka, Srinjaya,

Nava : Agni. Bala : Linga. Nala :
Matsya. Tamas: Kurma, Anu: Bhaga-
vata.

The Matsya, Vkyu, and Agni agree
with our text. The Linga, Padma, and
Kiirma read Anakadundubhi as a syno-
nyme of Bala. The Brahma and Hari V.
have no such name, but here insert Pu-
narvasu, son of Taittiri. The Bh%avata
has a different series, or Anu, Andhaka,
Dundubhi, Arijit, Punarvasu, Ahuka.

This Bhajamdna is the son of An-
dhaka, according to all the best authori-
ties; so the Padma calls this branch the
Andhakas. The Agni makes him the son
of Babhru.

Vfita, Nivdta, S'amin : Vdyu.

Son&swa: Matsya. Sondksha: Pad-

ma. S^ini : Bhajavata.

Bhojaka: Agni. Bhoja: Padma.

Ten sons: Matsya, &c.

Dev^rha : Vayu, Padma, Agni, and
Matsya ; and a different series follows, or
Kambalavarhish, Asamaujas, Samaujas, Su-
danstra, Suvas'a, Dhrish^a, Anamitra, Ni-
ghna, Satrdjit. They all make Vasudeva
the son of S'ura, however; but the three
first leave it doubtful whether that S^iira
was the son of Bhajamana or not. The
Bhagavata and Brfihma agree with the
text, which is probably correct. The
Br^ma has S'lira son of Devamidhush,
although it does not specify the latter
amongst the sons of Hridika.

Anaka a larger, and Dundubhi a
smaller drum.

PREVIOUS BIRTHS OF SISUPALA.

437

• I *

Sydina, Samika, and Gadddsha ; and his sisters were Prithd, Srutadevd,
/ /

Srutakirtti, Srutadravas, and Rdjddhidevi.

Sdra had a friend named Kuntibhoja, to whom, as he had no children,
he presented in due form his daughter Prithd. She was married to
Paddu, and bore him Yudhish'thira, Bhima, and Arjuna, who were in
fact the sons of the deities Dharma, Vdyu (air), and Indra. Whilst she
was yet unmarried, also, she had a son named Karda, begotten by the
divine Aditya (the sun). Paddu had another wife, named Madrl, who
had by the twin sons of Aditya, Ndsatya and Basra, two sons, Nakula

and Sahadeva

/

Srutadevd was married to the Kdrusha prince Vriddhai^rman, and

bore him the fierce Asura Dantavaktra. Dhrishtaketu, raja .of Kai-

/

keya married Srutakirtti, and had by her Santarddana and four other
sons, known as the five Kaikeyas. Jayasena, king of Avanti, married

R^jddbidevi, and had Vinda and Anavinda. SrutaSravas was wedded to

/

Damaghosha, raja of Chedi, and bore him Si^updla®*. This prince was
in a former existence the unrighteous but valiant monarch of the Daityas,
Hirafiyakai^ipu, who was killed by the divine guardian of creation (in the
man-lion Avatiira). He was next the ten-headed sovereign Rdvafia,
w^hose unequalled prowess, strength, and power were overcome by the
lord of the three worlds, Rdma. Having been killed by the deity in the
form of R4ghava, he had long enjoyed the reward of his virtues in
exemption from an embodied state, but had now received birth once
more as Sisupdla, the son of Damaghosha, king of Chedi. In this
character he renewed, with greater inveteracy than ever, his hostile
hatred towards the god surnamed PundarikAksha, a portion of the
supreme being, who had descended to lighten the burdens of the earth ;
and was in consequence slain by him : but from the circumstance of his
thoughts being constantly engrossed by the supreme being, Sisupdla was
united with him after death ; for the lord giveth to those to whom he is
favourable whatever they desire, and he bestows a heavenly and exalted
station even upon those whom he slays in his displeasure.

The Mahdbh^ata is the best author- The BiAhma P. and Hari Y. make
ity for these circumstances. S^rutadev^ mother of S^isuplla, and Pri»

The Padma calls him king of Kashmir, thuldrtd of Dantavaktra.

CHAP. XV.

Explanation of the reason why S^isupdla in his previous births as Hiranyakasipu and
R^vaiia was not identified with Vishnu on being slain by him, and was so identified
when killed as S^is'updla. The wives of Vasudeva: his children: Balar&ma and
Krishna his sons by Devaki : bom apparently of Rohini and Yasod4. The wives
and children of Krishna. Multitude of the descendants of Yadu.

IVIaITREYA. — Most eminent of all who cultivate piety, I am curious
to hear from you, and you are able to explain to me, how it happened
that the same being who when killed by Vishhu as HirahyakaSipu and
Ravaiia. obtained enjoyments which, though scarcely attainable by the
immortals, were but temporary, should have been absorbed into the
eternal Hari when slain by him in the person of Si^upala.

Parasara. — ^When the divine author of the creation, preservation, and
destruction of the universe accomplished the death of Hiranyakasipu, he
assumed a body composed of the figures of a lion and a man, so that
HirafiyakaSipu was not aware that his destroyer was Vishnu : although
therefore the quality of purity, derived from exceeding merit, had been
attained, yet his mind was perplexed by the predominance of the
property of passion ; and the consequence of that intermixture was,
that he reaped, as the result of his death by the hands of Vishfiu, only
unlimited power and enjoyment upon earth, as DaSSnana, the sovereign
of the three spheres ; he did not obtain absorption into the supreme
spirit, that is without beginning or end, because his mind was not wholly
dedicated to that sole object. So also Da^nana being entirely subject
to the passion of love, and engrossed completely by the thoughts of
J4naki, could not comprehend that the son of Dai^ratba whom he
beheld was in reality the divine Achyuta. At the moment of his death
he was impressed with the notion that his adversary was a mortal, and
therefore the fruit he derived from being slain by Vishfiu w'as confined
to his birth in the illustrious family of the kings of Chedi, and the
exercise of extensive dominion. In this situation many circumstances
brought the names of Vishfiu to his notice, and on all these occasions the
enmity that had accumulated through successive births influenced his

WIVES AND CHILDREN OF VASUDEVA.

439

mind; and in speaking constantly with disrespect of Acbyuta, he was
ever repeating his different appellations. Whether walking, eating,
sitting, or sleeping, his animosity was never at rest, and Krishha was
ever present to his thoughts in his ordinary semblance, having eyes as
beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated
with a garland, with bracelets on his arms and wrists, and a diadem on
his head; having four robust arms, bearing the conch, the discus, the
mace, and the lotus. Thus uttering his names, even though in male-
diction, and dwelling upon his image, though in enmity, he beheld
Krishha, when inflicting his death, radiant with resplendent weapons,
bright with ineffable splendour in his own essence as the supreme being,
and all his passion and hatred ceased, and he was purified from every
defect. Being killed by the discus of Vishnu at the instant he thus
meditated, all his sins were consumed by his divine adversary, and he
was blended with him by whose might he had been slain. 1 have thus
replied to your inquiries. He by whom the divine Vishnu is named or
called to recollection, even in enmity, obtains a reward that is difficult of
attainment to the demons and the gods : how much greater shall be his
recompense who glorifies the deity in fervour and in faith !

Vasudeva, also called Anakadandubhi, had Rohifii, Pauravi\ Bhadra,
MadirS, Devaki, and several other wives. His sons by RohiiVi were
Balabhadra, S4rafia, Saru, Durmada, and others. Balabhadra espoused
Revati, and had by her Nisa'tha and Ulmuka. The sons of Sdrafia were
Mirshti, Mdrsh'timat, Si^u, Satyadhriti, and others. Bhadr&^wa, Bha-
drabfihu, Durgama, Bhfita, and others, were born in the family of Rohihi
(of the race of Puru). The sons of Vasudeva by Madir^ were Nanda,
Upananda, Kritaka, and others. Bhadra bore him Upanidhi, Gada, and
others. By his wife Vais^li he had one son named Kausika. Devaki
bore him six sons, Kirttimat, Sushena, Ud4yin, Bhadrasena, Rijudasa,
and Bhadradeha; all of whom Kansa put to death

> Pauravl is rather a title attached to a ^ The enumeration of our text is rather
second Rohini, to distinguish her from the imperfect. The Vayu names the wives of
first, the mother of Balar4ma : she is also Vasudeva, Pauravi, Rohini, Madir£, Ru-
sud by the Vayu to be the daughter of drfi, Vaisfikhi, Devaki ; and adds two
B&hlika., bondmaids, Sugandhi and Vanaraji. The

440

BIUTH OF BALARAMA AND KRISHNA.

When Devaki was pregnant the seventh time, YoganidrA (the sleep of
devotion), sent by Vishnu, extricated the embryo from its maternal womb
at midnight, and transferred it to that of Rohihi ; and from having been
thus taken away, the child (who was BalarAma) received the name of
Sankarshaha. Next, the divine Vishnu himself, the root of the vast
universal tree, inscrutable by the understandings of all gods, demons,
sages, and men, past, present, or to come, adored by BrahmA and all the
deities, he who is without beginning, middle, or end, being moved to
relieve the earth of her load, descended into tlie womb of Devaki, and
was born as her son VAsudeva. YoganidrA, proud to execute his orders,
removed the embryo to Yasoda, the wife of Nanda the cowherd. At his
birth the earth was relieved from all iniquity ; the sun, moon, and
planets shone with unclouded splendour ; all fear of calamitous portents
was dispelled ; and universal happiness prevailed. From the moment he
appeared, all mankind were led into the righteous path in him.

Whilst this powerful being resided in this world of mortals, he had
sixteen thousand and one hundred wives of these the principal w'ere
Rukmini, SatyabhamA, JAmbavati, JatahaAini, and four others. By these
the universal form, who is without beginning, begot a hundred and eighty
thousand sons, of whom thirteen are most renowned, Pradyumna, ChA-
rudeshna, SAmba, and others. Pradyumna married Kakudwati, the
daughter of Rukmin, and had by her Aniruddha. Aniruddha married
SubhadrA, the granddaughter of the same Rukmin, and she bore him
a son named Vajra. The son of Vajra was BAhu; and his son was
Sucharu-*.

BrAhma P. and Hari V. name twelve S'antidcva, Upadevi, S'ridcva, Devarakshita,
wives, and two slaves ; Rohini, Madir^, and Sahadeva: the last seven in this and the
VaisAkhi, Bhadra, Sunamni, Sahadevd, preceding list are the daughters of Devaka.
S'antidevA, S'ridcva, Devarakshita, Vrika- 3 The wives and children of TrrigTii>^^
devi, Upadevi, Devaki ; and S'antanu and are more particularly described in the next
B^rava. The children of the two slaves, book. The Brahma P. and Hari V. add
according to the Vayu, were Puhclra, who some details of the descendants of Vasu-
became a king, and Kapila, who retired deva’s brothers : thus Devabh£ga is said
to the woods. In the Bhagavata we have to be the father of Uddhava ; Anadhrishfi
thirteen wives, Pauravi, Rohini, Bhadra, of Devasravas, a great scholar or Pan^t.
Madira, Rochana, 11^ Devaki, Dbritadevi, Devasravas, another brother of V^u<Ieva,

NUMBER OF THE YADAVAS.

441

In this manner the descendants of Yadu multiplied, and there were
many hundreds of thousands of them, so that it would be impossible to
repeat their names in hundreds of years. Two verses relating to them
are current : “ The domestic instructors of the boys in the use of arms
amounted to three crores and eighty lacs (or thirty-eight millions). Who
shall enumerate the whole of the mighty men of the Yddava race, who
were tens of ten thousands and hundreds of hundred thousands in
number?” Those powerful Daityas who were killed in the conflicts
between them and the gods were born again upon earth as men, as
tyrants and oppressors ; and, in order to check their violence, the gods
also descended to the world of mortals, and became members of the
hundred and one branches of the family of Yadu. VishAu was to
them a teacher and a ruler, and all the YAdavas were obedient to his
commands.

Whoever listens frequently to this account of the origin of the heroes
of the race of Vrishni, shall be purified from all sin, and obtain the
sphere of Vishnu.

had S^atrughna and another son called
Ekalavya, who for some cause being ex-
posed when an infant, was found and
brought up by the Nishadas, and was
thence termed Nishadin. Vatsavat (Vat-
sab&laka) and GancLusha being childless,
Vasudeva gave his son Kausika to be
adopted by the former, and Krishna gave
Ch&rudeshna and three others to the lat-
ter. Kanaka (Karundhaka) had two sons,
Tantrija and Tantripdla. Av^ksrinjima

(S^rinjaya) had also two, Vira and Aswa-
hanu. The gracious S^amika became as
the son (although the brother) of S'ydma,
and disdaining the joint rule which the
princes of the house of Bhoja exercised,
made himself paramount. Yudhishfhira
was his friend. The extravagant numbers
of the Yadavas merely indicate that they
were, as they undoubtedly were, a power-
ful and numerous tribe, of whom many
traces exist in various parts of India.

CHAP. XVI.

Descendants of Turvasu.

ParAi^ara.— I shall now summarily give you an account of the
descendants of Turvasu.

The son of Turvasu was Vahni^; his son was Gobh^nu^; his son was
Trai^mba *^; his son was Karandhama; his son was Marutta. Marutta
had no children, and he therefore adopted Dushyanta, of the family of
Puru; by which the line of Turvasu merged into that of Puru^. This
took place in consequence of the malediction denounced on his son by
Yay6ti\

^ Varga: Agni. his line (Prajasamuchcheda), denounced

2 Bhanumat : Bhagavata, which also in- upon Turvasu as the punishment of refus-
serts Bhaga before him. ing to take his father’s infirmities upon

^ Tribhanu; Vayu. Trisanu: Brahma, him (see p. 414). He was also sentenced
Traisali : Agni. Trisari : Matsya. to rule over savages and barbarians, Mlech-

^ Besides Bharata, who, as will be here- chhas, or people not Hindus. The Mahd-
after seen, was the son of Dushyanta, the bharata adds that the Yavanas sprang
Vayu, Matsya, Agni, and Brahma Purfinas from Turvasu. As sovereign of the south-
enumerate several descendants in this line, east, he should be the ancestor of the
for the purpose evidently of introducing, people of Arracan, Ava, &c. ; but the an-
as the posterity of Turvasu, the nations thorities cited in the preceding note refer
of the south of India : the series is Va- the nations of the Peninsula to him, and
ruttha, ( Karutthama, Brahma ), Andira consequently consider them as Mlechchhas.
(Akrira, Brahma); whose sons are Pan&ya, Manu also places the Dra\ira8 or Tamuls
Karnafa, Chola, Kerala ; the Hari V. adds amongst Mlechchhas ; and these and si-
Kola, and the Agni very incorrectly Gan- milar passages indicate a period prior to
dhara. the introduction of Hinduism into the

^ The curse alluded to is the failure of south of India.

CHAP. XVII.

Descendants of Druhyu.

The son of Druhyu was Babhru; his son was Setu; his son was
Aradwat*; his son was G^ndhara^; his son was Dharma-^; his son was
Dhrita^; his son was Durydman^; his son was Prachetas, who had a
hundred sons, and they were the princes of the lawless Mlechchhas or
barbarians of the north

1 Also Araddha in MSS., and Araf^a,
Matsya, which last seems to be the pre-
ferable reading. The Vayu has Aruddha ;
the Brahma, Angarasetu ; but Araf^a is a
northern country, contiguous to, or syno-
nymous with, G^dhdra.

3 Of G^^ndh^^ra it is said in the Vayu
that it is a large country named after
him, and is famous for its breed of horses:

fPIT infttJn* to: w The Matsya
reads the beginning of the second line,
I shewing that Araffa and
Gindhara are much the same. See p. 191.
n. 83.

^ The Br4hma P. and Hari V., in oppo-
sition to all the rest, make Dharma and
his successors the descendants of Ann.

■* Ghrita: Agni.

•' Durdama : Vayu and Bhagavata. The
Matsya, Brahma, and Agni insert a Vi-
dupa, Duduha, or Vidula, before Pra-
chetas.

® So the Bhagavata and Matsya. The
Mahabh^ta says the descendants of
Druhya are the Vaibhojas, a people un-
acquainted with the use of cars or beasts
of burden, and who travel on rafts : they
have no kings.

I

CHAP. XVIII.

Descendants of Ann. Countries and towns named after some of them, as Anga,

Banga, and others.

A.NUS the fourth son of Yay^ti, had three sons, Sabhanara, Chdk-
shusha, and Paramekshu^. The son of the first was Kalanara®; his son
was Srinjaya ; his son was Puranjaya ; his son was Janamejaya ; his son
was Mahamani"*; his son was Mahamanas, who had two sons, U.4inara
and Titikshu. Usinara had five sons, Sivi, Trina^’, Gara®, Krimi, D6r-
van^. Sivi had four sons, Vrishadarbha, Suvlra, Kaikeya, and Madra®.
Titikshu had one son, Ushadratha®; his son was Hema*“; his son was
Sutapas; his son was Bali, on whose wife five sons were begotten by
Dirghatamas, or Anga, Banga, Kalinga, Suhma, and Pufidra”; and
their descendants, and the five countries they inhabited, were known by
the same names

1 By some unaccountable caprice the
Brahma P. and Hari V., unsupported by
any other authority, here substitute for
Ann the name of Kaksheyu, a descendant
of Puru, and transfer the whole series of
his posterity to the house of Puru.

’ Paksha and Farapaksha : Vayu. Pa-
rameshu: Matsya. Paroksha: Bhagavata.

** K^nala: Vayu. Kolahala: Matsya.

'* Mahasala: Agni. Mahasila: Bhdgav.

* Nriga: Agni. Vana: Bhagavata.

® Nava : Matsya. S’ama : Bhagavata.

7 Vrata : Agni. Suvrata : Matsya.
Daksha : Bhagavata. According to the
Brahma P. and Ilari V. the five sons of
Usinara were the aneestors of different
tribes. S^ivi was the progenitor of the
S^aivas ; Nriga of the Yaudheyas ; Nava
of the Navarashtras ; Vrata of the Am-
bash^has; and Krimi founded the city
Krimila.

^ Bhadra and Bhadraka : Matsya, Agni.
These sons of S^ivi give name to different

provinces and tribes in the west and
north-West of India.

Rushadratha : Agni. Tushadratha :
Matsya.

Phena: Agni. Sena: Matsya.

” Odra, or in some copies Andhra:
Bhagavata.

See p. 185. n. 3; p. 188. % 46, 49,
50 ; and p. 190. n. 73. Of Suhma it may
be remarked, that it is specified in the
Siddhanta Kaumudi as an example of Pa-
nini’s rule; UTWf •UTO^l 7. 3. 24; by which
N agara compounded with names of countries
in the east becomes N^ara,as Sauhmandgara
(ujcittui'c), ‘ produced, &c. in a city of Suh-
ma.’ The descendants of Anu, according
to the Mahabharata were all Mlechchhas.
The last named work, as well as the Vdyu
and Matsya Purauas, have an absurd story
of the circumstances of the birth of Dir-
ghatamas, who was the son of Ujasi or
Utathya, the elder brother of Vrihaspati
by Mamata, and of his begettmg Anga

DESCENDANTS OF ANU.

445

The son of Anga was P4ra^^; his son was Divaratha; his son was
Dharmaratha^^; his son was Chitraratha; his son was Romap4da^^ also
called Da&iratha, to whom, being childless, Da6aratha, the son of Aja,
gave his daughter S&nt4 to be adopted After this, Romapdda had a
son named Chaturanga; his son was Prithuldksha ; his son was Champa,
who founded the city of Champ4^7. The son of Champa was Haryyanga ;
his son was Bhadraratha, who had two sons, Vrihatkarman and Vriha-
dratha. The son of the first was Vrihadbhanu^®; his son was Vrihan-
manas; his son was Jayadratha, who, by a wife who was the daughter

of a Kshatriya father and Brahman!

and the rest. They agree in assigning
deseendants of all four castes to them;
the Vayu stating that Bali had

I and the Matsya ascribing it to a
boon given by Brahma to Bali ; ftnc
iTTW ^7^ ri I ^ Do thou establish

the four perpetual castes.’ Of these, the
Brahmans arc known as Baleyas : WTHTO
\ The Matsya calls Bali, the son
of Virochana, and i ^ex-

isting for a whole Kalpa identifying him
therefore, only in a different period and
form, with the Bali of the Vamana Avatara.

Ap&pana: Vayu. Khanapana: Bha-
gavata. Adhivahana : Agni. Dadhiva-
hana: Matsya.

This prince is said in the Vayu to
have drank the Soma juice along with

Indra: ^ ^

Mtrwm I

The Matsya and Agni insert a Satya-
ratha.

This is noticed in the Ramdyana, in
the story of the hermit Rishyasringa, to
whom SI'anta was given in marriage. Her
adoptive father is called in the Ramayana,
as he is in the Agni and Matsya, Loma-
pada: the meaning is the same, ^ hairy
foot.’ Ramayana, IX. X. See also Prelude

mother, had a son named Vijaya^^;

to the Uttara Rama Cheritra, Hindu Thea-
tre, I. 289.

The Bhagavata diflFers here from all
the other authorities in omitting Champa,
the founder of Champapuri, a city of
which traces still remain in the vicinity
of Bhagalpur, having inserted him previ-
ously amongst the descendants of Ikshwaku
(see p. 373, n. 12). Champa is every where
recognised as the capital of Anga, and the
translators of the Ramfiyana were very
wide of the truth, when they conjectured
that it might be Angwa or Ava.

Vrihaddarbha; Br&hma. The Bhaga-
vata omits the two successors of Champa,
and makes Vrihadratha, Vrihatkarman, and
Vrihadbhanu, sons of Prithulaksha.

The Vayu, Matsya, and Hari V.
make Vijaya the brother of Jayadratha.
The Bhagavata agrees with our text. The
mother of Vijaya from her origin was of
the Suta caste, the genealogist and cha-
rioteer. Manu, X. 47. Her son was of
the same caste, children taking the caste
of the mother : consequently the descend-
ants of Vijaya, kings of Anga, were Sutas;
and this explains the contemptuous appli-
cation of the term Suta to Karna, the
half brother of the Pariflus; for he, as
5 X

446

KINGS OF ANGA.

his son was Dhriti ; his son was Dhritavrata ; his son was Satyakarman ;
his son was Adhiratha^, who found Kama in a basket on the banks of
the Ganges, where he had been exposed by his mother, Prithd. The
son of Karha was Vrishasena^'. These were the Anga kings. You
shall next hear who were the descendants of Puru.

\\ill presently be mentioned, was adopted
into the Anga family, and succeeded to
the crown.

Some variety prevails in the series
of princes here, but this arises from not
distinguishing the collateral lines, the
descendants of Jayadratha from those of

Vijaya. The Vayu and Matsya give the
latter as in our text, but they agree also
with the Agni and Btihma in the succes-
sors of Jayadratha, as Dridharatha or Vri-
hadratha, and Janamejaya or Vis'wajit.

Surasena ; Vayu. Vikarna : Brihma.

CHAP. XIX.

Descendants of Pum. Birtti of Bharata, the son of Dushyanta : his sons killed :
adopts Bharadwdja or Vitatha. Hastin, founder of Hastinapur. Sons of Ajkmidha,
and the races derived from them, as Panchdlas, &c. Kripa and Kripi found by
S'&ntanu. Descendants of Riksha, the son of Ajamidha. Kurukshetra named from
Kuru. JaHisandha and others, kings of Magadh£.

The son of Puru was Janamejaya; his son was Pr^chinvat; his son
was Pravira; his son was Manasyu ; his son was Bhayada^; his son was
Sudyumna^; his son was Bahugava*^; his son was Samy^ti^; his sou
was Ahamydti^; his son was Raudrdswa^ who had ten sons, Riteyu^
Kaksheyu, Sthahdileyu, Ghriteyu, Jaleyu, Sthaleyu, Santateyu, Dha-
neyu, Vaneyu, and Vrateyu^. The son of Riteyu was Rantin6ra^

1 Abhayada : Vayu, Vitamaya : Agni. ^ Sampati : Agni.

Vdt^yudha: Matsya. CMrupada: 5 Omitted; Vdyu. Bahuvddin: Matsya.

gavata. The Mahabharata, Adi P., p. 136, ^ Bhadraswa : Matsya.

138, has two accounts of the descendants ^ Rajeyu: V^yu. Richcyu: Agni. They
of Puru, differing materially in the begin- were the sons of the Apsaras Ghritachi : or
ning from each other, and from the lists of Misrakesi : Mahdbharata. Tlie Brahma
of the Purdnas. In the first, Pravira is P. and Hari V. have very unaccountably,
made the son of Puru ; his son is Ma- and in opposition to all other authorities,
nasyu, who has three sons, S^akta, Sanha- transferred the whole of the descendants
nana, and Vagmin ; and there the line of Anu to this family ; substituting for Anu
stops. Another son of Puru is RaudrasVa, the second name in our text, Kaksheyu.
w^hose sons are Richeyu and the rest, as (p. 444.)

in our text ; making them the second in ® The Vayu names also ten daughters,
descent, instead of the eleventh. In the Rudra, S'udrd, Madra, Subhdgd, Amalaja,
second list, the son of Puru is Janame- Tala, Khala, Gopajala, Tamrarasa, and
jaya, whose successors are Prachinvat, Ratnakuti ; and adds that they were mar-
Samyati, Ahamyati, Sfarvabhauma, Jayat- ried to Prabhakara, a Rishi of the race of
sena, Avdchina, Ariha, Mahabhauma, Ayu- Atri. The Brkhma P. and Hari V. have
tanayin, Akrodhana, Devdtithi, Ariha, Ri- a legend of the birth of Soma, the moon,
ksha, Matindra, who is therefore the from him and one of these ten ; who sue-
fifteenth from Puru, instead of the fourth ceeded to the power and prerogatives of
as in the first account, or the twelfth as Atri. The sons of the other wives w^ere
in the text. less distinguished, but they formed fami-

^ Dhundu : Vayu. S'ambhu ; Agni. lies eminent amongst holy Brahmans, called
Sudhanwan : Brdhma. Swastyatreyas.

Bahuvidha : Agni and Matsya. 9 Atimara or Atibhdra; Bhdgavata. An-

448

DESCENDANTS OF PURU.

whose sons were Tansu, Apratiratha, and Dhniva The son of the
second of these was Kahwa, and his son was Medh4tithi, from whom the
K4hw4ydna Brahmanas^^ descended. Anila was the son of Tansu, and
he had four sons, of whom Dushyanta was the elder *3. The son of

tinara: Matsya. Matinara: Mahabharata,
Agni and Brahma. According to the
Matsya and Hari V. (not in the Brahma
P.), Gauri, the daughter of this prince,
was the mother of Mlmdhatri, of the
family of Ikshwaku.

In place of these the Matsya has
Amurttirayas and Nrichandra, and there
are several varieties in the nomenclature.
In place of the first we have Vasu or
Trasu, Vayu ; Tansurogha, Agni ; Tansu-
rodha, Brahma; and Sumati, Bhagavata.
Pratiratha is read for the second in the
Agni and Brahma; and for the third, Su-
ratha, Agni ; Subahu, Hari V.

Medhatithi is the author of many
hymns in the Rig-veda, and we have
therefore Brahmans and religious teachers
descended from Kshatriyas.

Malina: Vayu. Raibhya; Bhagavata.
Dharmanetra : Brahma P. The Hari Y.
omits him, making sad blundering work
of the whole passage. Thus the construc-
tion is such as to intimate that Tansu or
Tansurodha had a wife named lift, the
daughter of Medhatithi ; that is, his bro-
ther's great-granddaughter:

— ^ ^ t

irn^f);'ja04 ^ ^ irwqwmJWH ii but this,
as the commentator observes, is contrary
to common sense (^ErSoRf^T^^), and he
would read it therefore,
jtfm I ^ The daughter of him who was
named Ilin;’ a Raja so called: but in
the Vayu and Matsya we have Hina, the
daughter of Yama, married to Tansu, and

mother of Malina or Anila ; more correctly
perhaps Ailina: IJ m

i Ttrft (inft) ^ inr

I mft ^ I

ii The blunder of the Hari V.
therefore arises from the compilers read-
ing Yasya, ^ of whom,^ instead of Yamasya,
^Yama.^ It is not an error of transcrip-
tion, for the metre requires Yasya, and
the remark of the commentator proves the
correctness of the reading. The name
occurs riina the son of Tansu, in

the Mahabhdrata, agreeably to the Anu-
vansa sloka, which is there quoted. ^ Sa-
raswati bore Tansu to Matinara, and Tansu
begot a son, Tlina, by K^ingi

11 •
The Vayu, Matsya, and Bhagavata
agree with our text in making these the
grandsons of Tansu : even the Brahma P.
concurs, but the Hari V. makes them his
sons, having apparently transformed Tanso-
suta (iNft ^), the son of Tansu, into a
synonyme of Tansu, or Tansurodha ; as in
these parallel passages: ihft

II ‘ The son of Tansu was the
illustrious sage Dharmanetra: Upadanavi
had from him four excellent sons.^ Br&hma
P. TT^d^swFTfS inrmpr i

li ^ Tansurodha
was a royal sage, the illustrious institutor
of laws, Upadanavi had four sons from
Tansurodha.’ Hari V. The commentator
explains Dharmanetra to be «5n.

ADOPTION OF BHASADWAJA.

449

Dushyanta was the emperor Bharata ; a verse explanatory of his namer
is chaunted by. the gods; ‘*The mother is only the receptacle; it is.the>
father by whom a son is begotten. Cherish thy son, Dushyanta ; treat
not Sakuntald with disrespect. Sons, who are born from the paternal
loins, rescue their progenitors from the infernal regions. Thou art the
parent of this boy ; Sak.untal4 has spoken truth.” From the expression
‘ cherish,’ Bharaswa, the prince was called Bharata

Bharata had by different wives nine sons, but they were put to death
by their own mothers, because Bharata remarked that they bore no
resemblance to him, and the women were afraid that he would therefore
desert them. The birth of his sons being thus unavailing, Bharata
sacrificed to the Maruts, and they gave him Bharadwaja, the son of
Vrihaspati by Mamat^ the wife of Utathya, expelled by the kick of
Dirghatamas, his half brother, before his time. This verse explains the
purport of his appellation; “‘Silly woman,’ said Vrihaspati, ‘cherish
this child of two fathers’ (bhara dwd-jam). ‘ No, Vrihaspati,’ replied
Mamatd, do you take care of him.’ So saying, they both abandoned
him ; but from their expressions the boy was called Bharadwaja.”
He was also termed Vitatha, in allusion to the unprofitable (vitatha)
birth of the sons of Bharata*’’. The son of Vitatha was Bhavan-

stitutor of laws’ #«»:). We have

Upadaaavi before, as the daughter of Vri-
shaparvan the Daitya, married to Hirah-
yaksha. Hamilton (Buchanan) calls her
the wife of Sughora. The four sons are
named in other authorities, with some
variations: Dushyanta, Sushyanta or Ri-
shyanta or Sumanta, Pravira and Anagha
or Naya. The Mahdbhirata enumerates
five, Dushyanta, S^ura, Bhima, Vasu, and
Pravasu, but makes them the sons of Dina
and grandsons of Tansu.

These two Slokas are taken from the
Mahfibhfirata, .^di Parvan, p. 112, and are
part of the testimony borne by a heavenly
messenger to the birth of Bharata. They

are repeated in tlic same book, in the
account of the family of Puru, p. 139.
They occur, with a slight variation of the
order, in other Purfihas, as the Vayu, &c.,
and shew the greater antiquity of the story
of S^akuntala, although they do not narrate
it. The meaning of the name Bharata is
differently explained in S^akuntala; he is
said to be so called from ‘ supporting’ the
world: he is also there named S^arvada-
mana, ‘ the conqueror of all.’

The Br&hma P. and Hari V., the
latter especially, appear to have modified
this legend, with the view perhaps of re-
conciling those circumstances which are
related of Bharadwija as a sage with his
5 Y

450

DESCENDANTS OF BHABATA.

manyu his sons were many, and amongst them the chief were Vri-
hatkshatra, Mah&viryya, Nara, and Garga'^ The son of Nara was

Sankriti ; his sons were Ruchiradhi

history as a king. Whilst therefore they
state that Bharadwaja Mas brought by the
winds to Bharata, they state that he w^as
so brought to perforin a sacrifice, by which
a son was born, whom Bharadwaja also
inaugurated : % i

wjfWffTf I ^ ftnr^
TOT ^ I ftnnft wr wnr

II In the Vayu, Matsya,
and Agni, however, the story is much
more consistently narrated ; and Bhara-
dwaja, being abandoned by his natural
parent, is brought by the winds, as a
child, not as a sage; and being adopted
by Bharata, is one and the same with
Vitatha, as our text relates. Thus in the
Vayu, the Maruts bring to Bharata, al-
ready sacrificing for progeny (wCTTW KJn
^ Bharadwaja, the son of Vri-

haspati ; and Bharata receiving him, says.
This BharadM aja shall be Vitatha mn
wftnnfl ^ i The Matsya

also says, the Maruts in compassion took
the child, and being pleased with Bha-
rata^s worship, gave it to him, and he
was named Vitatha:

yinTftqffT: I hf w i

rqiftr^ totr % i ^ ^

ywRffi i innj ftnnit wr

nwt II And the Agni tells the

whole story in one verse : irih

IjwR ^ I wwrftnft Hdiw: ftw

I ^Then the son of Vrihaspati,
being taken by the winds, Bharadw&ja
was transferred with sacrifice, and was
Vitatha.^ The account given in the Bh£-
gavata is to the same purpose. The corn-

arid Rantideva The son of Garga

mentator on the text also makes the matter
clear enough : ftR

’^firfTR I ^ The name of Bharadwaja in
the condition of son of Bharata was Vi-
tatha.’ It is clear that a new-born infant
could not be the officiating priest at a
sacrifice for his own adoption, whatever
the compiler of the Hari Vansa may
please to assert. From Bharadw&ja, a
Brahman by birth, and king by adoption,
descended Brahmans and Kshatriyas, the
children of two fathers: ITRI^ ^njlWTfT

WRRJ

% 11 The Mah&bharata, in the Adi
Parvan, tells the story very simply. In
one place, p. 136. v. 3710, it says that
Bharata, on the birth of his children prov-
ing vain, obtained from Bharadwaja, by
great sacrifices, a son, Bhumanyu; and
in another passage it makes Bhumanyu
the son of Bharata by Sunanda, daughter
of S'arvasena, king of Kasi ; p. 139. v.
3785. The two are not incompatible.

Manyu : Bhagavata. Suketu : Agni.
But the Brahma and Hari V. omit this
and the next generation, and make Su-
hotra, Anuhotra, Gaya, Garga, and Ka-
pila the sons of Vitatha : they then assign
to Suhotra two sons, Kasika and Ghritsa-
mati, and identify them and their descend-
ants with the progeny of Ayu, who were
kings of Kb'i (see p. 409. n. 15) ; a piece
of confusion unwarranted by any other
authority except the Agni.

Vrihat,Ahfirya, Nara, Garga: Matsya.

Guruvirya and Trideva: Viyu. The
first is called Gurudhi, Matsya ; and Guru,

HASTIN FOUNDER OF HA8TINAPUR. 451

was l^ini aiid their descendants called G4rgyas and l^ainyas, although
Kshatriyas by birth, became Brahmans^. The son of Mahiviryya was
Urukshaya^^ who had three sons, Trayy4ruha> Pushkarin, and Kapi^;
the last of whom became a Brahman. The son of Yrihatkshatra was
Suhotra^, whose son was Hastin, who founded the city of Hastin4-

Bh4gavata : they agree in Rantideva. The
Bh4gavata describes the great liberality of
this prince, and his practice of Yoga. Ac-
cording to a legend preserved in the Megha
Data, his sacrifices of kine were so nu-
merous^ that their blood formed the river
Charmanvati, the modem Chambal.

S^ivi : Matsya.

20 The other authorities concur in this
statement; thus furnishing an additional
instance of one caste proceeding from an-
other. No reason is assigned : the com-
mentator says it was from some cause:

Durbhakshaya : Vayu. Urukshat:
Matsya. Duritakshaya ; Bhdgavata.

Trayydruni, Pushkararuni, Kavi ; all
became Brahmans : ^ 1TO

uniT ^nrr: l Matsya: and there were three
chief branches of the Kavyas, or descend-
ants of Kavi ; ^ TO xj^KT

Gargas, Sankritis, and Kavyas. Ibid.

In the Mahabharata, Suhotra is the
son of Bhumanyu ; and in one place the
father of AjamicUia, &c., and in another of
Hastin. The Br&hma P. in some degree,
and the Hari Vansa in a still greater, have
made most extraordinary confusion in the
instance of this name. In our text and in
all the best authorities we have three Su-
hotras, perfectly distinct : i. Suhotra great-
grandson of Amavasu, father of Jahnu, and
ancestor of Viswamitra and the Kausikas
(see p. 308) ; 2. Suhotra son of Kshatra-

vriddha, and grandson of Ayus, and pro-
genitor of the race of Kasi kings (p. 406);
and 3. Suhotra the son of Yrihatkshatra,
grandson of Vitatha, and parent of Hastin.
In the two blundering compilations men-
tioned, we have, first (Hari V. c. 20), a
Suhotra son of Yrihatkshatra, of the race
of Puru; his descent is not given, but,
from the names which follow Suhotra, the
dynasty is that of our present text: se-
condly (Hari Y. c. 27), Suhotra son of
Kanchana, of the line of Amavasu, and
father of Jahnu, &c. : thirdly (Hari Y.
c. 29), Suhotra the son of Kshatravriddha,
and progenitor of the Kas'i kings : fourthly
(Hari Y. 32), we have the first and third
of these personages confounded; Suhotra
is made the son of Yitatha, and progenitor
of the Kasi kings, the dynasty of whom is
repeated ; thus connecting them with the
line of Puru instead of Kyus^ in opposi-
tion to all authority. Again, we have a
notable piece of confusion, and Suhotra
the son of Yitatha is made the father of
Yrihat, the father of the three princes who
in our text and in the Hari Y. (c. 20) are
the sons of Hastin; and amongst whom
Ajamidha is made the father of Jahnu,
and ancestor of the Kausikas, instead of
being, as in c. 27, and as every where
else, of the femily of Amavasu. The
source of all this confusion is obvious.
The compilers extracted all the authentic
traditions accurately enough, but, puzzled
by the identity of name, they have also

452

DESCENDANTS OF HASTIN.

pur^. The sons of Hastin were Ajamidha^, Dwimidha, and Purumidfaa:
One son of Ajamidha was Kahwa, whose son was Medhdtithi^; his other
son was Vrihadishu, whose son was Yrihadvasu^; his son was Vrihat-
karman®; his son was Jayadratha*®; his son was Vi^wajit**; his son
was Senajit, whose sons were Ruchir^swa, K44ya, Dridhadhanush, and
Yasahanu The son of Ruchir^wa was Prithusena ; his son was P4ra ;
his son was Nipa ; he had a hundred sons, of whom Samara, the prin-
cipal, was the ruler of K4mpilya Samara had three sons, P4ra,
Sampara, Sadaswa. The son of P4ra was Prithu ; his son was Sukriti ;

his son was Yibhr^tra his son was Anuha, who married Kritwi, the

/

daughter of Suka (the son of Vydsa), and had by her Brahmadatta*"^;

mixed the different accounts together, and
caused very absurd and needless perplex-
ity. It is quite clear also that the Hari
Vansa does not deserve the pains taken,
and taken fruitlessly, by Mr. Hamilton
and M. Langlois to reduce it to consist-
ency. It is of no weight whatever as an
authority for the dynasties of kings, al-
though it furnishes some particular details,
which it has picked up possibly from au-
thentic sources not now available.

It was finally ruined by the en-
croachments of the Ganges, but vestiges
of it were, at least until lately, to be
traced along the river, nearly in a line
with Delhi, about sixty miles to the east.

In one place, son of S\ihotra ; in an-
other, grandson of Hastin ; Mahlibhltrata.

The copies agree in this reading, yet
it can scarcely be correct. Kariwa has
already been noticed as the son of Apra-
tiratha. According to the Bhagavata, the
elder son of Ajamidha was Priyamedhas,
from whom a tribe of Brahmans descended.
The Matsya has Yrihaddhanush, and names
the wife of Ajamidha, Dhiimini. It also
however, along with the Vayu, makes

Kaiiw^a the son of Ajamidha by his wife
Kesinl.

Yrihaddhanush : Bh%avata. Also
called Yrihaddharman : Hari Y,

Yrihatkaya: Bhagavata.

Satyajit : Hari Y.

As'wajit : Matsya. Yis'ada ; Bh^a-

vata.

Bhagavata. Matsya. Hari V.

Ruchiraswa Ruchiraswa Ruchira
Kasya Kisya S^wetaketu

Dridhahanu Dridh&swa Mahimnfira
Yatsa Yatsa k. of Yatsa k. of

Avanti. Avanti.

Kdmpilya appears to be the Kampil
of the Mohammedans, situated in the
Doab. It was included in southern Pan-
ch&la. The Matsya makes Samara the
son of K&sya.

Yibhraja in MSS., also in the Ykyu.

The Bhagavata omits the descents
subsequent to Nipa, and makes Brahma-
datta the son of Nipa by Sukriti. In the
Hari Y. is a curious legend of the differ-
ent transmigrations of Brahmadatta and
his six companions, who were successive!/
as many Brahmans, then foresters, then

DESCENDANTS OF DWImIiSha. 453

his son was Vii^waksena; his son was Udaksena^; and his son was
Bhall6'ta3fi.

The son of Dwimiflha®^ was Yavinara; his son was Dhritimat*;
his son was Satyadhriti; his son was Dridhanemi; his son was Su-
p4rdwa^^; his son was Sumati; his son was Sannatimat; his son was
Krita, to whom Hirahyan&bha taught the philosophy of the Yoga, and
he compiled twenty-four Sanhit^s (or compendia) for the use of the
eastern Brahmans, who study the S&ma-veda^. The son of Krita was
Ugr6yudha, by whose prowess the Nipa race of Kshatriyas was de-
stroyed^*; his son was Kshemya; his son was Suvira; his son was
Nripanjaya^; his son was Bahuratha. These were all called Pauravas.

Ajamidha had a wife called Nil ini, and by her he had a son named
Nila; his son was S4nti; his son was Su44nti; his son was Purujdnu^*;
his son was Chakshu^; his son was Haryya^wa**, who had five sons,

deer, then water-fowl, then swans, and author of six Sanhitis of the Sama-veda.
finally Brahmans again, when with the (See p. 282.)

king they obtained liberation. According The Hari V. says he killed Nipa, the

to the Bhfigavata, Brahmadatta composed grandfather of Prishata, but it had previ-
a treatise on the Yoga, a Yoga tantra. ously stated that it was the son of Bhal-
Dandasena : Hari V. lfi(a, several descents after Nipa, who was

Bhallfika : Vayu. Bhall&da : Bhk- killed by Ugrayudha : and again (c. 32),
gavata. The Vayu makes him the last of Prishata, conformably to other authorities,
the race. The Hari V. adds that he was appears as the father of Drupada, in the
killed by Karna. The Matsya names his family of S^rinjaya. The Hari V. relates
successor Janamejaya, when the race of the destruerion of Ugr&yudha by Bhishma,
the Nipas was exterminated by Ugr&yudha; in consequence of his demanding in mar-
as noticed below. riage the widow of S^dntanu : after which.

So the Yflyu and Bhdgavata. The Prishata, it is said, recovered possession
Matsya and Hari V., with less consistency, of Kampilya.
derive this family also from Ajamidha. Puranjaya : Bhfigavata.

Kritimat: Bhfigavata. Puruj&ti: Vkyu. Purqja: Bhagavata.

Between these two the V&yu inserts The Brahma P. and Hari V. omit Nila
Mahat and Rukmaratha. The Matsya, and Sfinti.

Sudhanwan, S^arvabhauma, Mahkpaurava, Riksha : V^yu. Prithu : Matsya.

and Rukmadhara. The Bi4hma P., Su- Axka: Bh4gavata. Omitted: Brahma,
dharman, S^arvabhauma, Mahat, and Ruk- ^ ' Bfihydswa: Agni. Bhadras'wa: Mats,

maratha. Bharmyaswa : Bhfigavata.

The Bh&gavata says he was the

5 z

454

BIRTH OF THE PANCHALAS.

Miidgala, l^rinjaya^®, Vrihadishu, Pravira^, and K&mpilya^. Their
father said, “ These my five (pancha) sons are able (alam) to protect the
countries and hence they were termed the P4nchalas From Mud-
gala descended the Maudgalya Brahmans^: he had also a son named

Bahwaswa^^, who had two children, twins, a son and daughter, Divod^sa

# /

and Ahaly4. The son of Saradwat or Gautama by Ahalyd was Sat4-
nanda-^; his son was Satyadhriti, who was a proficient in military
science. Being enamoured of the nymph UrvaiSi, Satyadhriti was the
parent of two children, a boy and a girl. Sdntanu, a Raja, whilst
hunting, found these children exposed in a clump of long Sara grass ;
and, compassionating their condition, took them, and brought them up.
As they were nurtured through pity (kripd), they were called Kripa
and Kripi. The latter became the wife of Drona, and the mother of
Aswatthdman.

The son of Divoda^a was Mitr4yu his son was Chyavana ; his son

Jay a: Matsya. Sanjaya: Bhagavata.

Yavmara: Agni and Bh^avata. Ja-
vinara: Matsya.

Kapila; Mats. Krimilaswa: Brahma.

Panchala was at first the country
north and west of Delhi, between the foot
of the Himalaya and the Chambal. It
was afterwards divided into northern and
southern Pfinchala, separated by the Gan-
ges. Makandi on the Ganges and Kam-
pilya were the chief cities of the latter;
Ahikshctra in the former. The Panchalas,
according to the Mahabharata, expelled
Samvarana from Hastinapur, but it was
recovered by Kuru. The purport of the
term Panchala is similarly explained in
other Purauas. In the Mahabharata they
are the grandsons of Ajamiclha.

The Matsya says that they, as well
as the Kdnwas, were all followers or parti-
sans of Angiras : y

The Hari V. has nearly the same words.

Badhryaswa : Vayu. Panchaswa:
Agni. BandhyasVa: Matsya. Bhfirmya:
Bh^avata. But there is some indistinct-
ness as to his descent. The Matsya and
Hari V. give the son of Mudgala only his
patronymic Maudgalya. According to the
first, his son was Indrasena ; and his
son, Bandhyaswa. The second makes Ba-
dhryaswa the son of Maudgalya by Indra-
sena. The Bh%avata makes Bharmya,
the patronymic of Mudgala, the son of
Bharmydswa, and who is the father of
Divodasa and Ahalya:

\ The commentator has.

In the Ramayana, S'atananda appears
as the family priest of Janaka, the father
of Sxtfi.

From whom the Maitreya Brahmans
were descended : Hari V. In the Matsya
and Agni the son of Mitrayu is called
Maitreya (see p. 3). The Brdhma P.
and Hari Y. here close the lineage of

ORIGIN OF JARASANDHA.

455

watt Sudisa ; his son was Saud&sa, also called Sahadeva ; his son was
Somaka; he had a hundred sons, of whom Jantu was the eldest, and
Prishata the youngest. The son of Prishata was Drupada ; his son was
Dhrishtadyumna ; his son was Drish'taketu.

Another son of Ajamidha was named Riksha^; his son was Samva-
raha ; his son was Kuru, who gave his name to the holy district Kuru-
kshetra ; his sons were Sudhanush, Jahnu, Parikshit, and many others^^.
The son of Sudhanush was Suhotra ; his son was Chyavana ; his son was
Kritaka®®; his son was Uparichara the Vasu®^ who had seven children,
Vrihadratha, Pratyagra, Ku44mba, M&vella, Matsya, and others. The
son of Vrihadratha was Ku44gra; his son was Rishabha®®; his son was
Pushpavat ; his son was Satyadhrita®^; his son was Sudhanwan ; and his
son was Jantu. Vrihadratha had another son, who being bom in two

Divodasa : the Agni adds but one name,
Som£pi. They then proceed with the
descendants of S'rinjaya, one of the Pan-
ch&las, or Panchadhanush, Somadatta, Sa-
hadeva, and then as in our text. The
Y&yvL and Bhfigavata agree with the latter
in making the line continuous from Di-
vodasa. According to the Matsya and
Brahma P. the race of Ajami&ha became
extinct in the person of Sahadeva, but
Ajamidha himself was reborn as Somaka,
in order to continue his lineage, which
was thence called the Somaka family. It
was in the reign of Drupada that the pos-
sessions of the Panch&las were divided;
Droria, assisted by the Paiidavas, conquer-
ing the country, and ceding the southern
portion again to Drupada, as related in
the Mahdbhdrata. The two princes last
named in the list figure in the great war.

The Hari V. gives him two brothers,
Dhumravarna and Sudarsana. In the Ma-
hdbhdrata one list agrees with the text;
the other calls Samvararia the son of Aja-
nudha by his wife Rikshd.

One other is named in the Bhagavata,
Matsya, Brahma, and Agni; Animejaya,
Arimarddana, and Nishadh&s'wa. The Hari
V. has Sudhanwat in place of Jahnu ; hav-
ing also Sudhanush.

Kritji : Vayu. Kritayajna ; Brahma.
Krimi : Matsya. Kriti : Bhagavata.

The story of Uparichara, or a Vasu
who by command of Indra became king
of Chedi, is told in the Mahabharata, Adi
Parvan (vol. I. p. 85). He is there said
to have at first five sons, Vrihadratha, king
of Magadha, Pratyagra, Kus^mba, also
called Manivfihana, Mavella, and Yadu,
by his wife Girika ; afterwards he has, by
Adrika, an Apsaras condemned to the
form of a fish, Matsya a son, and Satya-
vati or Kali a daughter: the latter was
the mother ofVydsa. The same legend
is referred to in the accounts of Upari-
chara and his family in the Bhdgavata,
Matsya, Hari V., &c.

Vrishabha : 'Matsya.

Satyajita: Vayu. Satyahita: Bhaga-
vata. Satyadhrita or Piishya : Matsya.

456

KINGS OF MAOADHA.

parts, which were put together (sandhita) by a female fiend named
Jara, he was denominated Jar&sandha^; his son was Sahadeva; his
son was Sorndpi'^'; his son was Srutahravas These were kings of
Magadha.

This story is told in the i6th section Satyadhrita, Dhanusha, S^arva, Sambhava,
of the Sabhl Parvan of the Mah&bhiirata, Jarasandha.

where also he is called the son of Yriha- Som&dhi : V£yu. Ud4pi : Agni.

dratha. In the V^yu he is the son of Ud&yus: Br<ihma. Somavit: Matsya.
Satyajita. The Agni has Satyahita, Uij[ja, S^rutakorman : Agni. S'rutasarman :

Sambhava, Jar&sandha; and the Matsya, Brfihma.

CHAP. XX.

Descendants of Kum. Devdpi abdicates the throne : assumed by S^antanu ; he is
confirmed by the Brahmans : Bhishma his son by Ganga : his other sons. Birth
of DhritarSsht'ra, P&ndu, and Vidura. The hundred sons of Dhritarashfra. The
five sons of Pandu : married to Draupadi : their posterity. Parikshit, the grandson
of Arjuna, the reigning king.

P ARIKSHIT, the son of Kuru, had four sons, Janamejaya, Srutasena,
Ugrasena, and Bhimasena^ The son of Jahnu was Suratha; his son
was Vidfiratha ; his son was Sdrvahhauma ; his son was Jayasena
Arfivin ; his son was Ayutfiyiis ; his son was Akrodhana ; one of his
sons was Devatithi, and another was called Riksha ; his son was Dilipa ;
his son was Pratipa, who had three sons, Devfipi, S^ntanu, and B^hlika.
The first adopted in childhood a forest life, and Sdntanu became king.
Of him this verse is spread through the earth ; “ S^ntanu is his name,
becau^ if he lays his hands upon an old man, he restores him to youth,
and by him men obtain tranquillity (44nti).”

* This, although it occurs in other au-
thorities, appears to be an error, for these
are the sons of a subsequent Parikshit (see
the next chapter, p.46 1 ). The Matsya omits
Parikshit here, and the Bhagavata states
that he had no children. In most of the
Puranas, however, the line of Parikshit is
continued, but there is very great con-
fusion in the lineage. According to the
Vdyu, Janamejaya was the son of Pa-
rikshit, whose son was Sfrutasena, whose
son was Bhimasena. Janamejaya had also
a son named Suratha; but Suratha was
also the name of the son of Jahnu, from
whom the line continues as in the text.
The Brahma P. and Hari V. also make
Suratha the son both of Janamejaya and
of Jahnu; and they observe that there
are two Bikshas, two Parikshits, three

Bhimasenas, and two Janamejayas, in the
lunar race. Some of the confusion proba-
bly originates with the Mahdbhirata, which,
as before noticed, gives two lists from Puru
to Santanu, differing from one another and
from all the lists of the Purdnas. In the
first of these lists such collateral names have
been retained as appear to have furnished
our text and that of other Purdiias with
distinct persons: thus making the mem-
bers of one fraternity so many descents.
Of the two lists, however, the second is
probably to be regarded as the more re-
cent, if not more correct ; for Vaisampd-
yana repeats it at Janamejaya’s request,
because the latter is not satisfiedwith the
summary account which the former had
first communicated to him. Mahdbh. vol. I.
p. 136 and p. 138.

6 a

458

DEVAPI DEPOSED FOR HERESY.

In the kingdom over which ^4ntanu ruled there was no rain for
twelve years. Apprehensive that the country would become a desert,
the king assembled the Brahmans, and asked them why no rain fell, and
what fault he had committed. They told him that he was as it were a
younger brother married before an elder, for he was in the enjoyment of
the earth, which was the right of his elder brother Devdpi. “ What then
am I to do?” said the Raja: to which they replied, “Until the gods
shall be displeased with Dev4pi, by his declining from the path of
righteousness, the kingdom is his, and to him therefore you should, resign
it.” When the minister of the king, Asmaris4rin, heard this, he col-
lected a number of ascetics who taught doctrines opposed to those of the
Vedas, and sent them into the forest; where meeting with Dev4pi, they
perverted the understanding of the simple-minded prince, and led him
to adopt heretical notions. In the meantime, Sdntanu being much dis-
tressed to think that he had been guilty of the offence intimated by the
Brahmans, sent them before him into the v'oods, and then proceeded
thither himself, to restore the kingdom to bis elder brother. When the
Brahmans arrived at the hermitage of Dev4pi, they informed him, that,
according to the doctrines of the Vedas, succession to a kingdom was the
right of the elder brother : but he entered into discussion with them, and
in various ways advanced arguments which had the defect of being
contrary to the precepts of the Vedas. When the Brahmans heard this,
they turned to Sfintanu, and said, “ Come hither, Raja ; you need give
yourself no further trouble in this matter ; the dearth is at an end : this
man is fallen from his state, for he has uttered words of disrespect to the

authority of the eternal, uncreated Veda; and when the elder brother is

/

degraded, there is no sin in the prior espousals of his junior.” Sintanu
thereupon returned to his capital, and administered the government as
before ; and his elder brother Devdpi being degraded from his caste by
repeating doctrines contrary to the Vedas, Indra poured down abundant
rain, which was followed by plentiful harvests

2 The Mahibhdrata merely states that the text, in the Bhligavata, Vayu, &c. The
Devhpi retired to a religious life. The Matsya adds, that he was also leprous; on
story of his heresy is narrated, much as in which account his subjects contemned him.

FAMILIES OF DHRITARASHfRA AND PAN^U.

459

The SOD of Bdhifka was Somadatta, who had three sons, Bh6ri, Bh6ri-

/

^ravas, and Sala"*.

The son of S&ntanu was the illustrious and learned Bhishma, who was
born to him by the holy river-goddess, Ganga ; and he had by his wife
Satyavati two sons, Chitr&ngada and Vichitraviryya. Chitrdngada, whilst
yet a youth, was killed in a conflict with a Gandharba, also called
Chitr&ngada. Vichitraviryya married Amb& and Ambalika, the daugh-
ters of the king of K^i ; and indulging too freely in connubial rites, fell
into a consumption, of which he died. By command of Satyavati, my
son Krishha-dwaipfiyana, ever obedient to his mother’s wishes^, begot
upon the widows of his brother the princes Dhritarash'tra and Paddu,
and upon a female servant, Vidura. Dhritar^h'tra had Duryodhana,
Duh^ana, and other sons, to the number of a hundred. Pahdu having
incurred the curse of a deer, whose mate he had killed in the chase, was
deterred from procreating children ; and his w'ife Kunti bare to him in
consequence three sons, who were begotten by the deities Dharma,
Vayu, and Indra; namely, Yudhish'thira, Bhima, and Aijuna: and his
wife M4dri had two sons, Nakula and Sahadeva, by the celestial sons of
A^wini. These had each a son by Oraupadi. The son of Yudhish'thira
was Prativindhya ; of Bhima, Srutasoma ; of Arjuna, Srutakirtti ; of
Nakula, Satanika; and of Sahadeva, Srutakarman. The Pahdavas had
also other sons'*. By his wife Yaudheyi, Yudhish'thira had Devaka.

He was probably set aside in favour of his
younger brother, cither on that account or
on that of his heresy ; such a disposition
being conformable to Hindu law. Ac-
cording to the Bhagavata and Matsya he
is still alive at a place called Kal4pa grama,
where, in the Krita age of the next Mah&-
yuga, he will be the restorer of the Ksha-
triya race.

The Matsya says that Bahlika had a
hundred sons or lords of the Bahlikas.

^ Before her marriage to S'lintanu, Sat-
yavati had a son, IWshna-dwaip4yana or
Vy^isa, by Pariaara : he was therefore the

half brother of Vichitraviryya, and legally
qualified to raise up offspring to him by
his widow. This law is abrogated in the
present age. The whole story of the sons
of S^antanu is told at length in the Maha-
bh^ata.

^ The Mahdbharata names some of them
rather differently, and adds some particu-
lars. Thus Yaudheya was the son of Yu-
dhish^hira by his wife Devika, daughter of
Govasana of the S^aivya tribe. The son
of Bhimasena was Sarvaga, by Balandhard,
princess of Kasi; he had also Gha^ok-
kacha by Hidimba. Abhimanyu was the

460

SONS OF THE PAI&iSaVAS.

The son of Bhima by Hidimb^i was Ghatotkacha, and he had also Sar-
vatraga by his wife Kasi. The son of Sahadeva by Vijayfi was Suhotra ;
and Niramitra was the son of Nakula by Karehumati. Aijuna had
Iravat by the serpent-nymph Ulupi; Babhruvahana, who was adopted
as the son of liis maternal grandfather, by the daughter of the king of
Manipura ; and, by his wife Subhadr^, Abhimanyu, who even in extreme
youth w'as renowned for his valour and his strength, and crushed the
chariots of his foes in fight The son of Abhimanyu by his wife Uttard
was Parikshit, who, after the Kurus were all destroyed, was killed in his
mother's womb by the magic Brdhma weapon, hurled by Aswatthdman :
he was however restored to life by the clemency of that being whose feet
receive the homage of all the demons and the gods, and who for his own
pleasure had assumed a human shape (Krishna). This prince, Parikshit,
now reigns over the whole world with undivided sway ®.

son of Arjuna by Subhadra, The wives The period at which the chapter closes is
and sons of the other two are the same, supposed to be that at which the Vyasa,
but Karehumati is termed a princess of who arranged or compiled the Purdnas, is
of Chech, and Vijayh of Madra. believed to have flouiashed. Parikshit died

" In the details immediately preceding, of the bite of a snake, according to the
the Puraiias generally concur, deriving Mahabhdrata, Adi P. The Bhhgavata is
them probably from the same source, the supposed to have been narrated to him in
Adi Parv an of the Mahabhdrata, and em- the interval between the bite and its fetal
ploying very frequently the same words, effect.

CHAP. XXL

Future kings. Descendants of Parikshit, ending with Kshemaka.

I WILL now enumerate the kings who will reign in future periods’.
The present monarch, Parikshit ^ will have four sons, Janaraejaya,
Srutasena, Ugrasena, and Bhimasena-'’. The son of Janamejaya will be
SatanikaS who will study the Vedas under Yajnyawalkya, and military
science with Kripa ; but becoming dissatisfied with sensual enjoyments,
he will acquire spiritual knowledge from the instructions of Saunaka,
and ultimately obtain salvation. His son will be Aswamedhadatta (a soti
given by the gods in reward for the sacrifice of a horse") ; his son will be
Asima-krishfia*’; his son will be Nichakra^ who will remove the capital
to KauSambi, in consequence of Hastinapura being washed away by the
Ganges; his son will be Ushria®; his son will be Chitraratha; his son

^ The style now adopted is that of pro-
phecy, as Vydsa could not consistently
have recorded the events which were poste-
rior to his time.

Also read Parikshita, Pariksha, and
Parikshi.

•3 See p. 457. The Vayu and Matsya
relate, rather obscurely, a dispute between
Janamejaya and Vaisampayana, in conse-
quence of the former’s patronage of the Brah-
mans of the Vajasaneyi branch of the Yajur-
veda, in opposition to the latter, who was
the author of the black or original Yajush
(see p. 279). Janamejaya twice performed
the Aiwamedha according to the Vajasaneyi
ritual, and established the Trisarvi, or use
of certain texts by Asmaka and others, by
the Brahmans of Anga, and by those of
the middle country. He perished however
in consequence, being cursed by Vais'am-
p^lyana. Before their disagreement, Vai-
sampdyana related the Mahdbharata to
Janamejaya. Mah&bh., Adi Parvan.

4 The reading of the text is rather, ‘ his

(Parikshit’s) other son will be S'atfinika;’
imimi 1 but the com-

mentator refers Hiis’ to Janamejaya; iTPcr

I The Vayu, Matsya, and Bha-
gavata also make S'atdnika the son of Jana-
mejaya. The Brahma P. has a totally
different series, or Parikshit, Suryapida,
Chandrapicla, J anamejay a, Satyakariia, Sf \ve-
takariia, Sukumara, and Ajasyama.

5 The Bhagavata interposes Sahasranika.
The Vrihatkatha has the same descent, but
calls the son of Sahasrlinika, Udayana or
Vatsa. The Bhagavata has Aswamedhaja.

^ Adhisama k. : Vayu. Adhisoma k. :
Matsya. The former states that the Vayu
P. was narrated in this king’s reign, in the
second year of a three years’ sacrifice at
Kurukshetra.

7 Nemichakra : Bhfigav. Vichakshus :
Matsya. They agree with the text as to
the removal of the capital, and the cause.

** Ukta: Bhdg. Bhurijyeshfha: Matsya.

6 B

462

ENU OF THE RACE OF PURU.

will be Vrishiiiinat^; his son will be Susheha; his son will be Sunitha^^;
his son will be Richa^'; his son will be Nrichakshu his son will be
Sukhihala^^; his son will be Pariplava; his son will be Sunaya^^; his
son will be Medh&vin; his son will be Nripanjaya^'^; his son will be

Mridu^^; his son will be Tigma^^; his son will be Vrihadratha; his son

/

will be Vasudana^^; and his son will be another Sat&nika; his son will
be Udayana^^; his son will be Abinara^; his son will be Khahdapdni^i;
his son will be Niramitra22; his son will be Kshemaka^^: of him this
verse is recited ; “ The race which gave origin to Brahmans and Ksha-
triyas, and which was purified by regal sages, terminated with Kshe-
maka, in the Kali age^.”

*>Suchidratna, Vayii; Suchidrava^ Mats.;
Kaviratha, Bh4g,; is interposed between
Chitraratha and Vrishmmat. .

^^^Sutirtha: Ykyu.

Ruchi; Vliyu. Omitted; Mats, and
Bhag.

Chitraksha: Vayu.

Sukhinala: Bhag.

' * Sutapas : Mats.

^ ' Puranjaya: Mats.

tlrva: Mats. Durva; Bhag.
^^Tigmatman: Mats. Timi: Bhaga>
vata.

Sudasa: Bhag. Yasudaman: Mats.
The Matsya concurs with the text

(see above, note 5); the Bh^avata has
Durdamana.

Vahinara: Bh%.

Danclap4ni : Bhag., V^lyu, Mats.

Nimi : Bhag.

Kshepaka: Vfiyu. ^

The same memorial verse is quoted
in the Matsya and Vayu P., preceded by
one which states the number of princes
twenty-five. The specification however,
commencing with S^atamka, is twenty-six
or twenty-seven. The passage is,

\ *fhft

fmit: I ^ ^ ^

WTfm 1 OTBI TTiTR

CHAP. XXII.

Future kings of the family of Ikshwiku, ending with Sumitra.

I WILL now repeat to you the future princes of the family of
Ikshw&ku ^

The son of Vrihadbala^ will be Vrihatkshaha'’; his son will be Uru-
kshepa*; his son will be Vatsa®; his son will be Vatsavyhha®; his sou
will be Prativyoman^; his son will be Divkkara; his son will be Saha-
deva; his son will be Vrihada^wa^; his son will be Bh^muratha"*; his
son will be Supratitha^'; his son will be Marudeva^^; his son will be
Sunakshatra; his son will be Kinnara^’; his son will be Antariksha; his
son will be Suvarna^^; his son will be Amitrajit^®; his son will be Vriha-
dr4ja^®; his son will be Dharman*^; his son will be Kritanjaya; his son
will be Rahanjaya ; his son will be Sanjaya; his son will be Sdkya^®;
his son will be Suddhodana^®; his son will be Ratula^; his son will be

1 See p. 359.

® Vrihadratha: Vfiyu.

Vrihatkshaya : Vayu. Vrihadrana :
Bhig. Omitted : Mats.

♦ Omitted : Vfiyu. Urukshaya : Mats.
Urukriya: Bh%.

^ Omitted by all three.

^ Yatsavriddha : Bh&g.

^ Prativyuha: V4yu.

^ The Bh4gavata inserts Bh&nu. The
Matsya says that Ayodhyi was the capital
of Divkkara. The Vkyu omifs the next
twelve names; probably a defect in the
copies.

® Dhruv^wa: Mats.

Bh&numat : Bh^. Bhavyaratha or
Bhkvya: Mats.

" Pradk^swa: Bhdg. Pradp^swa: Mats.

The Bh4gavata and Matsya prefix a
Supratipa or Supratika.

Pushkara: Bhdg.

Suparvan or Sumantra : Mats. Su-
tapas: Bhkg.

Amantravit: Matsya.

Vrihadbraja ; Bh%.

Omitted: Mats. Varhish: Bhag.

** The Bh^vata and Vfiyu have S'fikya.
My copy of the Matsya has S^ddhya, but
the Radcliffe MS., more correctly, no
doubt, S^akya ('JIWK).

In some copies Krodhodana; but it is
also S^uddhodana, Mats, and Vdyu ; S^ud-
dhoda, Bhag.

Rahula : Vdyu. Siddhdrtha or Push-
kala: Mats. Ldngala: Bhdg. This and
the two preceding names are of consider-
able chronological interest; for S^dkya is
the name of the author or reviver of Bud-
dhism, whose birth appears to have oc-
curred in the seventh, and death in the
sixth century before Christ (B.C. 621 —
543). There can be no doubt of the
individual here intended, although he is
out of his place, for he was the son, not
the father, of S'uddhodana, and the father
of Rfihula ; as he is termed in the Amara

464

CLOSE OF THE LINE OF IKSHWAKU.

Prasenajit; his son will be Kshudraka; his son will be Kuhdaka^^; his
son will be Suratha^; his son will be Sumitra. These are the kings of
the family of Ikshw&ku, descended from Vrihadbala. This commemo-
rative verse is current concerning them ; “ The race of the descendants
of Ikshw^ku will terminate with Sumitra: it will end in the Kali age
with him 23.”

and Haima Koshas, Sfaudhodani or S'ud-
dhodana suta the son of S^uddhodana, and
Rahulasu the parent of Rahula: so also
in the Mahawanso, Siddhartha or S^akya
is the son of S^uddhodano, and father of
Rahulo. Turnour^s translation, p. 9. Whe-
ther they are rightly included amongst the
princes of the race of Ikshwaku is more
questionable, for S'uddhodana is usually
described as a petty prince, whose capital
was not Ayodhya, but Kapila or Kapila-
vastu. At the same time it appears that
the provinces of the Doab had passed into
the possession of princes of the lunar line,
and the children of the sun may have
been reduced to the country north of the
Ganges, or the modern Gorakhpur, in which
Kapila was situated. The Buddhists do
usually consider their teacher Sakya to
be descended from Ikshwaku. The chro-
nology is less easily adjusted, but it is not
altogether incompatible. According to the
lists of the text, Sfakya, as the twenty-
second of the line of Ikshwaku, is cotem-
porary with Ripunjaya, the twenty-second
and last of the kings of Magadha, of the
family of Jarksandha ; but, agreeably to
the Buddhist authorities, he was the friend
of Bimbaskra, a king who in the Pauranik
list appears to be the fifth of the S^aisunaga
dynasty, and tenth from Ripunjaya. The
same number of princes does not necessa-
rily imply equal duration of dynasty, and

Ikshwaku^s descendants may have out-
lasted those of Jarksandha ; or, as is more
likely — for the dynasty was obscure, and
is evidently imperfectly preserved — several
descents may have been omitted, the in-
sertion of which would reconcile the Pau-
ranik lists with those of the Buddhists,
and bring S'kkya down to the age of Bim-
basara. It is evident, from what occurs
in other authorities, that the Aikshwakava
princes are regarded as cotemporaries even
of the S'ais'unkga dynasty : see c. 24* n. 17.

2 ^ Kshulika : V ay u . Kulaka or Kshullaka :
Mats. Omitted : Bhag. In the Mahkvira
Charitra, a w ork written by the celebrated
Hemachandra, in the tw^elfth century, we
have a Prasenajit, king of Magadhk, resid-
ing at Rajgriha, succeeded by S^renika, and
he by Kulika. The Bauddhas have a Pra-
senajit cotemporary with S^akya, son of
Mahapadma, king of Magadha. There is
some conftifsion of persons either in the
Paurknik genealogies or in the Buddhist
and Jain traditions, but they agree in
bringing the same names together about
the same period.

Omitted : Bhag.

The Vayu and Bhagavata have the
same stanza. We have here twenty-nine
or thirty princes of the later solar line,
cotemporary with the preceding twenty-
six or twenty- seven of the later dynasty of
the moon.

CHAP. XXIII.

Future kbgs of Magadh& : descendants of Vrihadratha.

I WILL now relate to you the descendants of Vrihadratha, who will be
the kings of Magadhd. There have been several powerful princes of this
dynasty, of whom the most celebrated was Jarisandha; his son was
Sahadeva; his son is Som^pi^; his son will be Srutavat^; his son will be
Ayut4yus^; his son will be Niramitra^; his son will be Sukshatra^; his
son will be Vrihatkarman*’; his son will be Senajit^; his son will be
Srutanjaya®; his son will be Vipra®; his son will be Suchi*®; his son will
be Kshemya*^; his son will be Suvrata^®; his son will be Dharma^-*; his
son will be Su4uma*^; his son will be Dridhasena^®; his son will be
Sumati^®; his son will be Suvala^^; his son will be Sunita^®; his son will
be Satyajit^®; his son will be Viswajit®®; his son will be Ripunjaya®'.
These are the V^rhadrathas, who will reign for a thousand years®®.

1 Som^hi ; Vayu, Matsya : and they
now affect greater precision, giving the
years of the reigns. Somadhi 58, V. ;
50, M.

® S^rutasravas, 67 yrs. V. ; 64, M.

3 36 yrs. V. } Apratipa, 26, M.

^ 100 yrs. V. ; 40, M.

* 58 yrs. V. ; 56, M. ; Sunakshatra,
Bhag.

® 23 yrs. V. and M.; Vrihatsena, Bhag.

’’ 33 yrs. V. ; 50, M. ; Karmajit, Bh%.

* 40 yrs. V. and M.

9 Mah&bala, 35 yrs. V.; Vidhu, a8,
M.

58 yrs. V. ; 64, M.

” 38 yrs. V. and M.

** 60 yrs. V. ; 64, M.

5 yra. V. ; Sunetra, 33, M. ; Dhar-
manetra, Bhfig.

38 yrs. V. ; Nivritti, 58, M. j Sama,
Bhfig.

48 yrs. V.; Trinetra, 28, M. ; Dyu-
matsena, Bhag.

33 yrs. V. 5 Mahatsena, 48, M.

’7 33 yrs. V. ; Netra, 33, M,

40 yrs. V.; Abala, 33, M.

’® 80 yrs. V. ; omitted, M.

35 yrs. V. ; omitted, M.

50 yrs. V. and M. ; Puranjaya and
Yiswajit are identified, Bh^.

Our list and that of the V4yu speci-
fies twenty-one kings after Sahadeva : the
Bhagavata specifies twenty, and in another
passage states that to be the number. My
copy of the Matsya names but nineteen,
and the Radcliffe but twelve; but both
agree in making the total thirty-two. They
all concur with the text also in stating that
1000 years had elapsed from the great war,
at the death of the last Varhadratha prince ;
and this is more worthy of credit than the
details, which are obviously imperfect.

6 c

CHAP. XXIV.

Future kings of Magadha. Five princes of the line of Pradyota. Ten S^aisun&gas.
Nine Nandas. Ten Mauryas. Ten S^ungas. Four Kanwas. Thirty Andhrabhrityas.
Kings of various tribes and castes, and periods of their rule. Ascendancy of barba-
rians. Different races in different re^ons. Period of universal iniquity and decay.
Coming of Vishnu as Kalki. Destruction of the wicked, and restoration of the
practices of the Vedas. End of the Kali, and return of the Krita, age. Duration
of the Kali. Verses chanted by Earth, and communicated by Asita to Janaka.
End of the fourth book.

T HE last of the Vrihadratha dynasty, Ripunjaya, will have a minister
named Sunika^ who having killed his sovereign, will place his son
Pradyota upon the throne^: his son will be Palaka^; his son will be
yi.44khay6pa^; his son will be Janaka^; and his son will be Nandivard-
dhana^. These five kings of the house of Pradyota will reign over the
earth for n hundred and thirty-eight years

The next prince will be Si4unaga^; his son will be Kdkavarfia^;
his son will be Kshemadbarman his son will be Kshatraujas^^; his
son will be Vidmisdra**; his son will be Ajdtadatru his son will be

’ Munika, Vayu ; Pulika, Matsya ; S^u-
naka, Bh£g.

* For 33 years, V. and M.

'* 34 yrs. V. ; Tilaka or B£laka, 38, M.

^ 50 yrs. V.; 53, M.

^ Ajaka, 31 yrs. V. ; Suryaka, 31, M. ;
Kajaka, Bhag.

30 yrs. V. and M.

^ This number is also specified by the
Vtyu and Bh&gavata, and the several years
of the reigns of the former agree with the
total. The particulars of the Matsya com-
pose. 145 years, but there is no doubt
some mistake in them.

** S^is'undka, who according to the Viyu
and Matsya relinquished Benares to his
son, and established himself at Girivraja
or Rajgriha in Behar, reigns 40 years, V.
and M.

9 36 yrs. V. and M.

Kshemakarman, 20 yrs. V. ; Kshe-
madharmman, 36, M.

’ * 40 yrs. V. ; Kshemajit or Kshem^-
chis, 36, M. ; Kshetrajna, Bhfig,

Vimbisara, 28 yrs. V. ; Vindusena or
Vindhyasena, 28, M. ; Vidhisara, Bh^.

25 yrs. V. ; 27, M. : but the latter
inserts a Kanwkyana, 9 yrs., and Bhiimi-
mitra or Bhiimiputra, 14 yrs., before him.
In this and the preceding name we have
appellations of considerable celebrity in
the traditions of the Bauddhas. Vidmis£ra,
read also Vindhusdra, Vilwisdra, &c., is
most probably their Vimbasfira, who was
bom at the same time with 8'akya, and
was reigning at Rfijgriha when he began
his religious career. The Mahfiwanso says
that Siddhatto and Bimbisaro were at-

DYNASTIES IN THE KALI AGE.

467

Dharbaka^^; his son will be Uday&4wa*®; his son will also be Nandi-

varddhana; and his son unll be Mah4nandi^^. These ten Saii^un^gas

will be kings of the earth for three hundred and sixty-two years

The son of Mah&nanda will be bom of a woman of the S6dra or

servile class ; his name will be Nanda, called Mah&padma, for he will be

exceedingly avaricious Like another Para4urdma, he will be the

annihilator of the Kshatriya race ; for after him the kings of the earth

/

will be SMras. He will bring the whole earth under one umbrella : he

tached friends, as their fathers had been
before them: p. lo. Sf&kya is said to
have died in the reign of Aj&tasatru, the
son of Vimbasfira, in the eighth year of
his reign. The Vdyu transposes these
names, and the Matsya still more alters
the order of Ajatasatru ; but the Bhdga-
vata concurs with our text. The Buddhist
authority diifers from the Purfinas materi-
ally as to the duration of the reigns, giving
to Bimbisaro 52 years, and to Ajatasattu
32 : the latter, according to the same,
murdered his father. Mahdwanso, p. 10.
We may therefore with some confidence
claim for these princes a date of about six
centuries B. C. They are considered co-
temporary with Sudhodana, &c. in the list
of the Aikshwfikavas (p. 463. n. 20).

Harshaka, 25 yrs.V.; Vansaka, 24, M.

33 yrs* V.* ; Udibhi or Ud^u3in, 33,
M. According to the Vayu, Udaya or
Udayfiswa founded Kusumapur or Pfifali-
putra, on the southern angle of the Ganges:
rwi i

^ irftnftr H The legends of

Sf^a, consistently with this tradition,
take no notice of this city in his peregri-
nations on either bank of the Ganges.
The Mah&wanso calls the son and succes-
sor of Aj&tasatru, Udayibhadako (Udayin-
bhadraka) : p. 15.

42 and 43 yrs. V. ; 40 and 43, M.
The Mahdwanso has in place of these,
Anuruddhako, Mundo, and Nagaddso ; all
in succession parricides : the last deposed
by an insurrection of the people : p. 15.

The several authorities agi’ee in the
number of ten S'aisunkgas, and in the aggre-
gate years of their reigns, which the Matsya
and the Bhagavata call 360 : the Vayu has
362, with which the several periods corre-
spond ; the details of the Matsya give 363.
The Vayu and Matsya call the S^ais'un%a8,
Kshatrabandhus, which may designate an
inferior order of Kshatriyas : they also ob-
serve, that cotemporary with the dynasties
already specified, the Pauravas, the Virha^
drathas, and Magadhas, there were other
races of royal descent j as, Aikshwakava
princes, 24 : Panchalas, 25, V. ; 27, M :
Kdlakas or K^sakas or Kaseyas, 24 : Hai-
hayas, 24, V. ; 28, M. : Kalingas, 32, V. ;
40, M.: S^akas, V.; Asmakas, M., 2;:
Kuravas, 26 : Maithilas, 28 : S^urasenas,
23 : and Vitihotras, 20.

The Bh4gavata calls him Mahapad-
mapati, the lord of Mahlipadma; which
the commentator interprets, ^ sovereign of
an infinite host,* or ^ of immense wealth
Mah&padma signifying 100.000 millions.
The V4yu and Matsya, however, consider
Mah^padma as another name of Nanda.

468

ACCESSION OF CHANDRAGUPTA.

will have eight sods, Sum&Iya and others, Rpo will reign after Mahi-
padma; and he and his sons^^ will govern for a hundred years. The
Brahman Kaultilya will root out the nine Nandas^.

Upon the cessation of the race of Nanda, the Mauryas will possess the
earth, for Kautilya will place Chandragupta^^ on the throne: his son

So the Bh&gavata also; but it would
be more compatible with chronology to
consider the nine Nandas as so many
descents. The Vayu and Matsya give
eighty-eight years to Mahapadma, and only
the remaining twelve to Sumdlya and the
rest of the remaining eight ; these twelve
years being occupied with the efforts of
Kaut'ilya to expel the Nandas. The Ma-
hawan^o, evidently intending the same
events, gives names and circumstances dif-
ferently ; it may be doubted if with more
accuracy. On the dcposal of Nagadfuso,
the people raised to the throne the min-
ister Susunago, who reigned eighteen years.
This prince is evidently confounded with
the S^isundga of the Pur&nas. He was
succeeded by his son K&lasoko, who reigned
twenty years; and he was succeeded by
his sons, ten of whom reigned together for
twenty-two years: subsequently there were
nine, who, according to their seniority,
reigned for twenty-two years. The Brah-
man Chanako put the ninth surviving
brother, named Dhana-Nando (Rich-Nan-
da), to death, and installed Chandagutto.
Mahfiwanso, p. 15 and izi. These parti-
culars, notwithstanding the alteration of
some of the names, belong clearly to one
story ; and that of the Buddhists looks as
if it was borrowed and modified from that
of the Brahmans. The commentaxy on
the Mab^wanso, translated by Mr. Tur-
nour (Introduction, p. xxxviii.), calls the
jsons of Kld&soko * mne Nandas but

another Buddhist authority, the Dipawanso,
omits K&l^oko, and says that Susunfgo
had ten brothers, who after his demise
reigned collectively tvrenty-two years. Jour-
nal of the As. Soc. of Bengal, Nov. 1838,
p. 930.

For the particulars of the story here
alluded to, see the Mudra Rikshasa, Hindu
Theatre, vol. II. Kautilya is also called,
according to the commentator on our text,
Vdtsydyana, Vishnugupta, and Chanakya.
According to the Matsya P., Kautilya re-
tained the regal authority for a century; but
there is some inaccuracy in the copies.

This is the most important name in
all the lists, as it can scarcely be doubted
that he is the Sandrocottus, or, as Athe-
neeus writes more correctly, the Sandro-
coptus, of the Greeks, as I have endea-
voured to prove in the introduction to the
Mudr4 Rakshasa. The relative positions
of Chandragupta, Vidmis&ra, or Bimbis&ra,
and Ajdtasatni, serve to confirm the iden-
tification. S^£kya was cotemporary with
both the latter, dying in the eighth year of
Ajdtasatru^s reign. The Mah£wani^ says
he reigned twenty-four years afterwards ;
but the V&yu makes his whole reign but
twenty-five years, which would place the
close of it B. C. 526. The rest of the
S^aisun%a dynasty, according to the Viyu
and Matsya, reigned 143 or 140 years;
bringing their close to B. C. 383. Another
century being deducted for the duration of
the Ni^udaa, would place the accessiou of

PRINCES OF THE MAURYA FAMILY.

469

will be Vindusara^; his son will be Aik)kavarddhana^; his son will be

Chandragupta B.C.283. Chandraguptawas
the cotemporary of Seleucus Nicator, who
began his reign B. C. 310, and concluded
a treaty with him B. C. 305. Although
therefore his date may not be made out
quite correctly from the Paurariik premises^
yet the error cannot be more than twenty
or thirty years. The result is much nearer
the truth than that furnished by Buddhist
authorities. According to the Mahdwanso
a hundred years had elapsed from the
death of Buddha to the tenth year of the
reign of Kalfisoko (p. 15). He reigned
other ten years, and his sons forty-four,
making a total of 154 years between the
death of Sf^kya and the accession of Chan-
dragupta, which is consequently placed
B. C. 389, or above seventy years too
early. According to the Buddhist author-
ities, Chan-ta-kutta or Chandragupta com-
menced his reign 396 B. C. Burmese
Table ; Prinsep’s Useful Tables. Mr.
Tumour, in his Introduction, giving to
Kalasoko eighteen years subsequent to the
century after Buddha, places Chandra-
gupta’s accession B. C. 381, which, he
observes, is sixty years too soon ; dating,
however, the accession of Chandragupta
from 323 B. C. or immediately upon Alex-
ander’s death, a period too early by eight
or ten years at least. The discrepancy of
dates, Mr. Tumour is disposed to think,
proceeds from some intentional perversion
of the buddhistical chronology. Introd.
p. L. The commentator on our text says
that Chandragupta was the son of Nanda
by a wife named Mura, whence he and
his descendants were called Mauiyas:

I Col. Tod considers Maurya a cor-

mption of Mori, the name of a Rajput
tribe. The Tika on the Mahfiwanso builds
a story on the fancied resemblance of the
w’ord to Mayura, S. Mori, Pr. ^ a peacock.^
There being abundance of pea-fowl in the
place where the S'dkya tribe built a town,
they called it Mori, and there princes were
thence called Mauryas. Tumour, Intro-
duction to the Mahawanso, p. xxxix.
Chandragupta reigned, according to the
Vayu P., 24 years ; according to the Ma-
hawanso, 34 ; to the Dipawasanso, 24.

So the Mahawans'o, Bindusdro. Bur-
mese Table, Bin-tu-sara. The Vayu has
Bhadrasara, 25 years; the Bh^lgavata, Vfi-
risara. Tlie Matsya names but four princes
of this race, although it concurs with the
others in stating the series to consist of
ten. The names are also differently ar-
ranged, and one is peculiar: they are,
S'atadhanwan, Vrihadratha, S^uka, and Da-
saratha.

Asoka, 36 years, Vayu ; S^uka, 26,
Mats. ; Asokavarddhana, Bh^g. ; Asoko
and Dhammasoko, Mahitwanso. This king
is the most celebrated of any in the an-
nals of the Buddhists. In the commence-
ment of his reign he followed the Brah-
manical faith, but became a convert to
that of Buddha, and a zealous encourager
of it. He is said to have maintained in
his palace 64,000 Buddhist priests, and
to have erected 84,000 columns or topes
throughout India. A great convocation
of Buddhist priests was held in the eight-
eenth year of his reign, which was fol-
lowed by missions to Ceylon and other
places. According to Buddhist chrono-
logy he ascended the throne 218 years
after the death of Buddha, B. C. 325. As

6 D

470

DYNASTY OF THE SUNOA8.

Suya^as^; his son will be Da4aratha; his son will be Sangata; his son
will be 1^41i4hka ; his son will be Soma^armman ; his son will be Sa4a-
dharman^; and his successor will be Vrihadratha. These are the ten
Mauryas, who will reign over the earth for a hundred and thirty-seven
years

/

The dynasty of the Sungas will next become possessed of the sove-
reignty; for Piishpamitra, the general of the last Maurya prince, will

the grandson of Chandragupta, however,
he must have been some time subsequent
to this, or, agreeably to the joint duration
of the reigns of Chandragupta and Bindu-
sara, supposing the former to have com-
menced his reign about B. C. 315, forty-
nine years later, or B. C. 266. The dura-
tion of his reign is said to have been
thirty-six years, bringing it down to B. C.
230 : but if we deduct these periods from
the date assignable to Chandragupta, of
B. C. 283, we shall place Asoka’s reign
from B. C. 234 to 198, Now it is certain
that a number of very curious inscriptions,
on columns and rocks, by a Buddhist
prince, in an ancient form of letter, and
the Pali language, exist in India ; and that
some of them refer to Greek princes, who
can be no other than members of the
Seleucidan and Ptolemman dynasties, and
are probably Antiochus the Great and
Ptolemy Euergetes, kings of Syria and
Egypt in the latter part of the third cen-
tury before Christ. Journal of the Asiatic
Society of Bengal, February and March,
1838. The Indian king appears always
under the appellation Piyadasi or Priya-
darsin, ^ the beautiful and is entitled
Devanam-piya, * the beloved of the gods/
According to Buddhist authorities, the Ka-
saw&hini and Dipawanso, quoted by Mr.
Tumour (J. As. Soc. of Bengal, Dec. 1837,
p. 1056, and Nov. 1838, p. 930), Piyadasi

or Piyadasano is identified both by name
and circumstances with Asoka, and to him
therefore the inscriptions must be attri-
buted. Their purport agrees well enough
with his character, and their wide difiusion
with the traditionary report of the num-
ber of his monuments. His date is not
exactly that of Antiochus the Great, but
it is not very far different, and the correc-
tions required to make it correspond are no
more than the inexact manner in which
both Brahmanical and Buddhist chrono-
logy is preserved may well be expected to
render necessary.

The name of Dasaratha, in a simi-
lar ancient character as that of Piyadasfs
inscriptions, has been found at Gaya
amongst Buddhist remains, and like them
decyphered by Mr. Prinsep, Joura. As.
Soc. Bengal, Aug. 1837, p. 677. A differ-
ent series of names occurs in the Vdyu; or,
Kusala, 8 yrs. ; Bandhupilita, Indrap41ita,
Dasavarman, 7 yrs.; S^atadhara, 8 yrs.; and
Vrihadas'wa, 7 yrs. The Bhagavata agrees
in most of the names, and its omission of
Das'aratha is corrected by the commentator.

S'atadhanwan, Bhdg.

The Vayu says nine Sumurttyas
reigned 137 years. The Matsya and
Bhdgavata have ten Mauiyas, and 137
years. The detailed numbers of the V4yu
and Matsya differ from their totals, but
the copies are manifestly corrupt.

KAl&WA DYNASTY.

471

put his master to death, and ascend the throne 2^: his son will be Agni>
mitra®; his son will be Sujyesh'tha®; his son will be Vasumitra®; his
son will be Ardraka^^; his son will be Pulindaka^; his son will be
Ghoshavasu®; his son will be Vajramitra^; his son will be Bh&gavata®;
his son will be Devabhdti These are the ten Sungas, who will govern

the kingdom for a hundred and twelve years

/

DevabhAti, the last Sunga prince, being addicted to immoral in-
dulgences, his minister, the Kdhwa named Vasudeva will murder him,
and usurp the kingdom : his son will be Bhdmimitra ; his son will be
Ndrdyana; his son will be Susarman. These four Kahwas will be kings

of the earth for forty-five years

The Bh^avata omits this name, but
states that there were ten S^ungas, although,
without Pushpamitra, only nine are named.
The Vayu and Matsya have the same ac-
count of the circumstances of his accession
to the throne; the former gives him a
reign of sixty, the latter of thirty-six years.
In a play attributed to Kalidasa, the Mala-
vikagnimitra, of which Agnimitra is the
hero, his father is alluded to as the Se-
nani or general, as if he had deposed his
master in favour, not of himself, but of
his son. Agnimitra is termed king of
Vidisa, not of Magadha. Pushpamitra is
represented as engaged in a conflict with
the Yavanas on the Indus ; thus continu-
ing the political relations with the Greeks
or Scythians of Bactiia and Ariana. See
Hindu Theatre, vol. I. 347.

8 yrs. V. ; omitted M.

7 yrs. V. and M. ; but the latter
places him after Vasumitra; and in the
drama the son of Agnimitra is called Ya-
sumitra.

8 yrs. V. ; 10 yrs. M.

Andraka, V.; Antaka, M. : they agree
in his reign, iz years. Bhadraka, Bhag.

3 yrs. V. and M.

Syrs.V.; omitted, M.; Ghosha,Bhkg.

9 yrs. M.

Bhaga, M. ; 32 yrs. V. and M.

Kshemabhumi, V. ; Devabhumi, M. ;
10 yrs. both.

The Bhagavata says, ‘ more than a
hundred,^ I The commentator ex-
plains it 1 1 2, t The Vayu and

Matsya have the same period.

The names of the four princes agree
in all the authorities. The Matsya trans-
fers the character of Vyasani to the mini-
ster, with the further addition of his
being a Brahman; Dwija. In the lists
given by Sir Wm. Jones and Col. Wil-
ford, the four Kadwas are said to have
reigned 345 years ; but in seven copies of
the Vishnu P., from different parts of
India, the number is, as given in the text,
forty-five ; ^ WIMtIlWimi: ilwwwiflcjrt
Nftrwftr l There is however
authority for the larger number, both in
the text of the Bh%avata and the com-
ment. The former has, oinNnRT
WAiOts|i« I mnfk iftfitr idwifw
w ^ II and the latter,

472

KINGS OF THE ANDHRA,

Sui^rman the K&hwa will be killed by a powerful servant named
Sipraka, of the Andhra tribe, who will become king, and found the
Andhrabhritya dynasty^: he will be succeeded by his brother Krishha^;
his son will be Sri S&takarhi^'; his son will be Phrnotsanga his son
will be ^^takarhi (2nd)^; his son will be Lambodara^^; his son will be
Ivilaka^: his son will be Meghaswiti^®; his son will be Patumat*^; his

There is no doubt therefore of the purport
of the text; and it is only surprising
that such a chronology should have been
inserted in the Bh&gavata^ not only in
opposition to all probability, but to other
authority. The V4yu and Matsya not
only confirm the lower number by stating
it as a total, but by giving it in detail ;
thus :

Vasudeva will reign

9 years

Bhumimitra

H

12

TO

Total

45

And six copies of the Matsya concur in
this statement.

The expressions Andhrajdtiyas and
Andhrabhrityas have much perplexed Col.
Wilford, who makes three races out of
one, Xndhras, Andhrajdtiyas, and Andhra-
bhrityas. As. Res. IX. 10 1. There is no
warrant for three races in the Purdnas,
although the Matsya, and perhaps the
Vdyu, distinguishes two, as we shall here-
after see. Our text has but one, to which
all the terms may be applied. The first
of the dynasty was an Andhra by birth or
caste (jitiya), and a servant (bhritya) of
the last of the Kanwa race. So the Vayu;

i the Matsya; wmVBRm

^ innr # wmAw.

< and the Bh%avata;

ifhn 1 The terms ^ an An-

dhra by caste^ and ^ a Bhritya or servant,^
with the addition, in the last passage, of
Vrishala, ^ a S^udra,^ all apply to one per-
son and one dynasty. Wilford has made
wild work with his triad. The name of
the first of this race is variously read:
Sindhuka, Vayu ; S'isuka, Matsya ; Balin,
Bh4g. ; and, according to Wilford, Chhis-
maka in the Brahmaii^a P., and Sudraka
or S^uraka in the Kum^riki Khan&a of the
Skdnda P. As. Res. IX. 107. He reigned
23 years, Vfiyu and Matsya. If the latter
form of his name be correct, he may be
the king who is spoken of in the prologue
to the Mrichchhaka^i.

10 yrs. V.; 18, M.

56 yrs. V. ; 18, M. ; 10, Brahmarida,
Wilford; Simdlakarni, Mats. ; S^antakarna,
Bh%.

Omitted, V.; i8 yrs. M, ; Pauma-
mfisa, Bh&g.

Omitted, V. and Bhfig.; 56 yrs. M.;
but the latter has before him a Snvasw*&ni,
18 yrs.

18 yrs. M.

Apilaka, la yrs. V. and M. ; Chivi-
lika or Vivilika, Bh%.

Omitted, V. and M.

Patumavi, 24 yrs. V.; Drirhamana,
Bhag.

OR ANDHRABHRITYA RACE.

473

son will be Arishltakarman^; his son will be H41a^^; his son will be
T&laka^; his son will be Pravilasena^^; his son will be Sundara, named
Satakarhi®2. j^is son will be Chakora S4takarhi^; his son will be Siva-
swkti^; his son will be Gomatiputra^'^; his son will be Pulimat^^; his
son will be SivaiSri SAtakarhi^^; his son will be Sivaskandha^; his son
will be Yajna6ri®^; his son will be Vijaya®®; his son will be Chandra^ri^^;
his son will be Pulom&rchish These thirty Andhrabhritya kings will
reign four hundred and fifty-six years

Nemi-krishria, 25 yrs. V.; Arish£a-
kanii^ 25 yrs. M.

H£la, I yr. V. ; 5 yrs. M. ; Hlileya,
Bh&g.

Mandalaka, 5yr8. M.; omitted, Bh&g.

Purishasena, 21 yrs. V.; Purindra-
sena, 5 yrs. Mats. ; Purishataru, Bh4g.

Sfdtakarni only, V. and M. 5 the first
gives him three years, the second but one.
Sunanda, Bhag.

Chakora, 6 months, V. ; Vikarni, 6
months, M.

28 yrs. V. and M.

Gotamiputra, 21 yrs. V. and M.

Pulomat, 28 yrs. M. ; Purimat, Bh&g.

Omitted, V. ; 7 yrs. M. ; Medhas'i-
ras, Bhdg.

Omitted, V. ; 7 yrs. M.

59 29 yrs. V. ; 9 yrs. M.

6 yrs. V. and M.

Dandasri, 3 yrs. V. ; Chandras'ri, 10
yrs. M. ; Chandravijaya, Bhag.

Pulovfipi, 7 yrs. V. ; Pulomat, 7 yrs.
M.; Sulomadhi, Bhdg.

^ The Vdyu and Bhfigavata state also
30 kings, and 456 years ; the Matsya has
29 kings, and 460 years. The actual enu-
meration of the text gives but 24 names ;
that of the Bhdgavata but 23 5 that of the
Vfiyu but 17. The Matsya has the whole
29 names, adding several to the list of

our text ; and the aggregate of the reigns

amounts to 435 years and 6 months. The

difference between this and the total spe-

cified arises probably from

some inaccu-

racy in the MSS. As this list appears to

be fuller than any other, it

may be advis-

able to insert it as it occurs in the Rad-

cliffe copy of the Matsya P.

I. S'isuka

23 yrs.

2. Krishna

18

3. Simalakarni

18

4. Purnotsanga

18

5. S'rivaswani

18

6. S'atakarrii

56

7. Lambodara

18

8. Apitaka

12

9. Sangha

18

10. S^atakarni

18

II. Skandhaswdti ...

7

12. Mrigendra

3

13. Kuntalaswati

8

14. Swatikarna

I

15. Pulomfivit

16. Goraksh&swasri..

*5

17. Hfila

5

18. Mantakka

5

19. Purmdrasena . . .

5

20. Bajddasw&ti

0 6 months

21. S^ivasWti

28

22. Gautamiputra ...

21

23. Pulomat

28

6 E

474 KINGS OF THE ABHiRA

After these, various races will reign, as seven Abhiras, ten Garddha-
bas, sixteen ^akas, eight Yavanas, fourteen Tush&ras, thirteen Muhdas,

!Z4» S^ivasri 7

25. Skandhaswati... 7

26. Yajnasri 9

27. Vijaya 6

28. Vadasri 10

29. Pulomat 7

Total 435 yrs. 6 m.

Several of the names vary in this list from
those in my copy. The adjuncts Swkti
and S'atikarna appear to be conjoined or
not with the other appellations, according
to the convenience of the metre, and seem
to be the family designations or titles.
The dynasty is of considerable chronolo-
gical interest, as it admits of some plausi-
ble verifications. That a powerful race
of Andhra princes ruled in India in the
beginning of the Christian era, we learn
from Pliny, who describes them as pos-
sessed of thirty fortified cities, with an
army of 100,000 men and 1000 elephants.
The Andrae of this writer are probably the
people of the upper part of the peninsula,
Andhra being the proper designation of
Telingana. The Peutingerian tables, how-
ever, place the Andre-Indi on the banks
of the Ganges, and the southern princes
may have extended or shifted the site of
their powder. Towards the close of the
dynasty w^e find names that appear to
agree with those of princes of middle
India, of whom mention is made by the
Chinese ; as, Yue-gnai (Yajnasri), king of
Kiapili, A. D. 408 ; Des Guignes, I. 45 ;
and Ho-lo-mien (Puloman), king of Ma-
gadh4 in 621 ; ibid. I. 56. The Pauranik
lists place these tw^o princes more nearly
together, but we cannot rely implicitly

upon their accuracy. Calculating from
Chandragupta dowmwards, the Indian date
of Yajna and the Chinese Yue-gnai corre-
sponds ; for we have,

10 Mauryas

137 yrs-

10 S'ungas

4 Kan was

45

27 Andhras

437

731

Deduct for Chandragupta’s date 312 B.C.

419 A.C.

A date remarkably near that derivable from
the Chinese annals. If the Indian Pulo-
m4n be the same with the Chinese Ho-lo-
micn, there must be some considerable
omission in the Paur4nik dynasty. There
is a farther identification in the case of
Ho-lo-mien, which makes it certain that
a prince of Magadha is intended, as the
place of his residence is called by the
Chinese Kia-so-mo-pulo-ching and Potoli-
tse-ching; or in Sanscrit, Kusuma-pura
and Pa^ali-putra. The equivalent of the
latter name consists, not only in the iden-
tity of the sounds Pa£ali and Po-to-li, but
in the translation of ^putra^ by ^ tse;^ each
word meaning in their respective languages
‘ son.^ No doubt can be entertained there-
fore that the city intended is the metro-
polis of Magadha, Pa^aliputra or Pali-
bothra. Wilford identifies Pulomat or
Pulom4n w ith the Po-lo-muen of the Chi-
nese; but Des Guignes interprets Po-lo-
muen kue, ^ royaume des Brahmanes.^
Buchanan (Hamilton), following the Bha-
gavata as to the name of the last king,
Sulomadhi, would place him about A. D.
846 ; but his premises are far from accu-

AND OTHER DYNASTIES.

475

eleven Mannas, altogether seventy-nine princes^, who will be sovereigns

rate^ and his deduction in this instance
at least is of no weight. Geneal. of the
Hindus, Introd. p. i6. He supposes the
Andhra kings of Magadh4 to have re-
tained their power on the Ganges until
the Mohammedan invasion, or the twelfth
century, when they retired to the south,
and reigned at Warankal in Telingana.
Inscriptions and coins, however, confirm
the statement of the Puranas, that a dif-
ferent dynasty succeeded to the Andhras
some centuries before the Mohammedan
conquests; and the Chinese also record,
that upon the death of the king of Ma-
gadha, Ho-lo-mien (Puloman?), some time
before A. D. 648, great troubles in India
took place. Des Guignes. Some very
curious and authentic testimony to the
actual existence of these Andhra kings
has been lately afforded by the discovery
of an ancient inscription in Guzerat, in
which Rudra Dama, the Kshatrapa or
Satrap of Surash^ra, is recorded to have
repeatedly overcome S^atakarrii, king of
the southern country (Dakshinapatha).
The inscription is without date, but it is
in an old character, and makes mention of
the two Maurya princes, Chandragupta
and Asoka, as if not very long prior to
its composition. Mr. J. Prinsep, to whom
we are indebted for the decyphering and
translating of this important document,
has been also successful in decyphering
the legends on a series of coins belonging
to the princes of Surfish^ra, amongst whom
the name of Rudra D£m£ occurs ; and he
is inclined, although with hesitation, to
place these princes about a century after
Asoka, or Rudra Ddmd about 153 B. C.
J. As. Soc. Bengal, May 1837, and April

1838. According to the computation ha-
zarded above from our text, the race of
Andhra kings should not commence till
about 20 years B. C., which would agree
with Pliny^s notice of them ; but it is pos-
sible that they existed earlier in the south
of India, although they established their
authority in Magadhfi only in the first
centuries of the Christian era.

These parallel dynasties are thus par-
ticularized in our other authorities :

Abhiras, 7, M. ; 10, V ; kings of Ava-
bhriti, 7, Bhag.

Garddabhins, 10, M. V. Bh4g.

Sfakas, 18, M. V.; Kankas, 16, Bhag.

Yavanas, 8, M. V. Bhag.

Tusharas, 14, M. V.; Tushkaras, 14, Bhag.

Maruri&as, 13, V.; Purunclas, 13, M. ;
Surun&as, 10, Bhag.

Mannas, 18, V.; Hunas, 19, M. ; Man-
ias, II, Bhfig,

Total — 8 5 kings, Vayu ; 89, Matsya ;
75, and 1399 years, Bh4g.

The other two authorities give the years
of each dynasty severally. The numbers
are apparently intended to be the same,
but those of the Matsya are palpable blun-
ders, although almost all the MSS. agree
in the reading. The chronology of the
Vdyu is, Abhiras, 67 years ; Garddabhins,
y2 ; S^akas, 380 ; Yavanas, 82 ; Tusharas,
500 (all the copies of the Matsya have
7000) ; Marun&as, 200 ; and Mlechchhas,
intending perhaps Maunas, 300 yrs. Total
1601 years, or less than 19 years to a
reign. They are not however continuous,
but nearly cotemporary dynasties; and if
they comprise, as they probably do, the
Greek and Scythian princes of the west of
India, the periods may not be very wide

476

PERIOD OF THE MIXED RACES.

of the earth for one thousand three hundred and ninety years ; and

of the truth. The Matsya begins the list
with one more dynasty, another Andhra
(see n. 39), of whom there were seven :

vrftnqftir ii "When

the dominion of the Andhras has ceased,
there shall be seven other Andhras, kings
of the race of their servants; and then
nine Abhiras.^ The passage of the Vdyu,
although somewhat similar in terms, has a
different purport : riftflTTRf ^ ihrf

ih|n XHTT ''jar: 1

win: H " Of these, the Andhras having pass-
ed away, there shall be seven cotemporary
races ; as, ten Abhiras,^ &c. The passage
is differently read in different copies, but
this is the only intelligible reading. At
the same time it subsequently specifies a
period for the duration of the Andhra dy-
nasty different from that before given, or
three hundred years, as if a different race
was referred to : wm '■ngvf ^ §

The Andhras shall possess
the earth two hundred years and one hun-
dred.’ The Matsya has twice five hun-
dred: WVl W: I

^ The Sfriparvatiya Andhras twice five hun-
dred years.^ One MS. has more con-
sistently fifty -two years: w: i

But there is evidently something faulty
in all the MSS. The expression of the
Matsya, " S^riparvatiya Andhras,’ is re-
markable; Sfriparvat being in Telingana.
There is probably some confusion of the
two races, the Magadha and Tailinga kings,
in these passages of the Puraiias. The
Bh&gavata has a dynasty of seven Andhra
kings, but of a different period (see n. 39).
Col. Wilford has attempted a verification
of these dynasties ; in some instances per-

haps with success, though certainly not in
all. The Abhiras he calls the shepherd
kings of the north of India: they were
more probably Greeks or Scythians or
Parthians, along the lower Indus : traces
of the name occur, as formerly ob-
served, in the Abiria of Ptolemy, and
the Ahirs as a distinct race still exist
in Guzerat. Araish Mehfil. The S'akas
are the Sacae, and the duration of their
power is not unlikely to be near the
truth. The eight Yavana kings may be,
as he supposes, Greek princes of Bactria,
or rather of western India. The Tusharas
he makes the Parthians. If the Bhaga-
vata has the preferable reading, Tushkdras,
they were the Tochari, a Scythian race.
The Murun'das, or, as he has it,' Mauruii-
tlas, he considers to be a tribe of Huns,
the Morundae of Ptolemy. According to
the Matsya they were of Mlechchha ori-
gin, Mlechchha-sambhava. The Y&yu calls
them Arya-mlechchhas ; quere. Barbarians
of Ariana. Wilford regards the Maunas
as also a tribe of Huns ; and the word is
in all the MSS. of the Matsya, Hunas;
traces of whom may be still found in the
west and south of India. Inscription at
Merritch. Journ. R. As. vol. Ill, p. 103.
The Garddabhins Wilford conjectures to
be descendants of Bahram Gor, king of
Persia; but this is very questionable. That
they were a tribe in the west of India
may be conjectured, as some strange tales
prevail there of a Gandharba, changed to
an ass, marrying the daughter of the king
of Dhar. As. Res. VI. 35, and IX. 147 ;
also "Cutch’ by Mrs. Postans, p. 18: fa-
bles suggested no doubt by the name Gard-
dabha^ signifying an ass. There is also

TAVANA8 OP KILAEILA.

477

then eleven Pauras will be kings for three hundred years ®. When they
are destroyed, the Kailakila Yavanas will be kings ; the chief of whom
will be Yindhya^akti ; his son will be Puranjaya; his son will be Rdma*
chandra ; his son will be Adharma, from whom will be Yaranga, Krita-
nandana, Sudhinandi, Nandiya^as, Siikika, and Pravira; these will rule
fora hundred and six years®. From them will proceed thirteen sons;

evidently some affinity between these Gard-
dabhins and the old Qadhia Pysa^ or ass-
money, as vulgarly termed, found in va-
rious parts of western India, and which
is unquestionably of ancient date. Joum.
As. Soc. Bengal, Dec. 1835, p. 688. It may
be the coinage of the Garddabha princes ;
Garddabha, being the original of Gadha,
meaning also an ass. I have elsewhere
conjectured the possibility of their being
current about a century and a half before
our era. Journ. R. As. Soc. vol. III. 385.
Col. Tod, quoting a parallel passage in
Hindi, reads, instead of Garddhabhin,
Gor-ind, which he explains the Indras or
lords of Gor ; but the reading is undoubt-
edly erroneous.

The copies agree in reading Pauras,
but the commentator remarks that it is
sometimes Maunas, but they have already
been specified; unless the term be re-
peated in order to separate the duration
of this dynasty from that of the rest.
Such seems to be the purport of the
similar passage of the Bh%avata. ^ These
kings (Andhras, &c.) will possess the earth
J099 years, and the eleven Manias 300

ftr i No such name as Pauras occurs in
the other authorities. The analogy of
duration identifies them with the Mlech-
chhas of the Vayu : ^ Eleven Mlechchhas
will possess the earth for three centuries

Wlftr 41% l and

the Vayu may refer to the Maunas, as no
other period is assigned for them. The
periods of the Bh6gavata, 1099 and 300,
come much to the same as that of our
text, 1390; the one including the three
centuries of the Maunas, the other stating
it separately. The Vayu apparently adds
it to the rest, thus making the total 1601,
instead of 1390. It is evident that the
same scheme is intended by the several
authorities, although some inaccuracy af-
fects either the original statement or the
existing manuscripts.

Kilakila, Kolakila, Kolikila, Kilina-
kila, as it is variously read. Sir Wm.
Joneses Pandit stated that he understood
it to be a city in the Mahratta country (As.
Res. XI. 142); and there has been found
a confirmation of his belief in an inscrip-
tion, where Kilagila, as it is there termed,
is called the capital of Marasinha Deva,
king of the Konkan. Journ. R. As. Soc.
vol. IV. p. 28a. This inscription dates
A. D. 1058. The Purdnas refer probably
to a long antecedent date, when the Greek
princes, or their Indo-Scythic successors,
following the course of the Indus, spread
to the upper part of the western coast of
the peninsula. The text calls them Yava-
nas ; and the Viyu and Matsya say they
were Yavanas in institutions, manners, and
policy : vihr: i The Bhigavata

names five of their princes, Bhutfmanda,

6 F

478

BAHLi&AS 4ND MEKALAS.

then three B&hlikas, and Pushpamitra, and Patumitra, and others, to
the number of thirteen, will rule over Mekald®^. There will be nine

Bangiri, S^isunandi, Yasonandi, and Pra-
vira, who will reign io6 years, and they
are therefore Imperfect representatives of
the series in our text. The Matsya has
no farther specific enumeration of any
dynasty. The V4yu makes Pravira the
son of Vindhyasakti ; the latter reigning
95 years, and the former 60 : the latter is
king of Kfinchana puri, ^ the golden city/
and is followed by four sons, whose names
are not mentioned. Between Vindhya-
s'akti and Pravira, however, a dynasty of
kings is introduced, some of the names
of which resemble those of the Kilakila
princes of the text. They are, Bhogin
the son of Seshanaga, Sadachandra, Na-
khavat, Dhanadhamita, Vinsaja, Bhuti-
nanda — at a period before the end of the
S^ungas ? (the copies have WlT^i ^ ^

— Madhunandi, his younger brother
Nandiyasas ; and in his race there will be
three other Rajas, Dauhitra, S'is'uka, and
Ripuk^yan. These are called princes of
Vidis'a or Vides'a ; the latter meaning per-
haps ^foreign/ and constitute the Naga
dynasty. Our text calls Vindhyas'akti a
Murddhabhishikta, a warrior of a mixed
race, sprung from a Brahman father and
Ksliatriya mother.

The text of this passage runs thus :
u ‘Their sons/

the commentator explains by f^«ai^nRT^
wf i|V||4|^ I ^ thirteen sons of

Vindhyas'akti and the rest.^ The Bhaga-
vata has a difiPerent statement, identifying
the sons of the Vindhya race with the
Bahlikas, and making them thirteen : iNf

^ The Bfihlikas

will be their thirteen sons. As the com-
mentator ; nuftnwwHUi

Hftnqftr 1 ^ There will be seve-
rally thirteen sons, called Bahlikas, of Bhu-
tananda and the rest.^ The following verse
is, yqftnft TTWar. I ‘ Push-

pamitra, a king, and then Durmitra who
or what they were does not appear. The
commentator says, ^ Pushpamitra was an-
other king, and Durmitra was his son ;

Here is evidently careless and inaccurate
compilation. The Vayu, though not quite
satisfactory, accords better with our text.

^ Pravira,^ it says, ^ will have four sons :
when the Vindhya race is extinct, there
will be three Bahlika kings, Supratika,
Nabhira, who will reign thirty years, and
S'akyamanabhava (quere this name), king
of the Mahishas. The Pushpamitras will
then be, and the Pafumitras also, w^ho will
be seven kings of Mekala. Such is the ge-
neration.^ irw (irtlT^FPf) Hftpsrftir

TOftm: I ftpwniiTwf ^

WT. I f%rfk I

TTWT ^Rl^hrftn I yMfHlI

(or ^

cSTRf ’f'Tn WR WHifli: II The plu-

ral verb with only two Bahlika names In-
dicates some omission, unless we correct it
to ^they two will reign/ but the

following name and title, S'akyamanabhava,
king of the Mahishas, seems to have little
connexion with the Bahlikas. If, in a

subsequent part of the citation, the read-
ing ^trayodas'a^ be correct, it must then
be thirteen Pa^umitras ; but it will be dif-
ficult to know what to do with Sapta,
^seven.^ If for Santati we might read

KINGS OF maoadhX. 479

kings in the seven Kodalas, and there will be as many Naishadha
princes®.

In Magadhd a sovereign named Yi^wasphatika will establish other
tribes; he will extirpate the Kshatriya or martial race, and elevate
fishermen, barbarians, and Brahmans, and other castes, to power®. The
nine N4gas will reign in Padm&vati, K&ntipuri, and Mathur^; and the
Guptas of Magadhd along the Ganges to Pray^ga A prince named

Saptati, ^seventy/ the seme might be,
^ these thirteen kings ruled for seventy-
seven years.’ However this may be, it
seems most correct to separate the thir-
teen sons or families of the Vindhya princes
from the three Bahlikas, and them from
the Pushpamitras and Pa^umitras, who
governed Mekala, a country on the Nar-
bada (see p. 1 86. n. i8). What the Bah-
likas, or princes of Balkh, had to do in
this part of India is doubtful. The Dur-
mitra of the Bhagavata has been conjec-
tured by Col. Tod (Trans. R, As. Soc.
I. 325) to be intended for the Bactrian
prince Demetrius : but it is not clear that
even the Bhagavata considers this prince
as one of the Bahlikas, and the name
occurs nowhere else.

For the situation of Kosala, see p.
190. n. 79. The three copies of the Vayu
read Komala, and call the kings, the Me-
ghas, more strong than sapient:

■5 Hfroftr W jfn wtmm

wfiprwl ^ ^ *5 I The Bhagavata agrees

with our text. The Vayu says of the
Naishadhas, or kings of Nishadha, that
they were all of the race of Nala ;

TPjTrr. I The Bhdgavata adds two other
races, seven Andhras (see note 63) and
kings of Vaidura, with the remark that
these were all cotemporaries, being, as the
commentator observes, petty or provincial
rulers : i

The Vayu has Viswasphani and Vis-
wasphmi; the Bhagavata, VisVasphurtti,
or in some MSS. Viswaphuiji. The castes
he establishes or places in authority, to
the exclusion of the Kshatriyas, are called
in all the copies of our text Kaivarttas,
Pa^us, Pulindas, and Brahmans. The
Vayu (three MSS.) has Kaiverttas, Pan-
chakas, Pulindas, and Brahmans :

'gfws^iwnirarwnn i The Bhaga-
vata has, Pulindas, Yadus, and Madrakas.
The Vayu describes Viswasphani as a great
warrior, and apparently as a eunuch : ftlH
5Fi«rftir ^ ^ I ftmmifftD

II He worshipped

the gods and manes, and dying on the
banks of the Ganges went to the heaven
of Indra : ^

i nftnrfir 1

Such appears to be the purport of
our text : wptt:

I linriRPl n The

nine Nagas might be thought to mean the
same as the descendants of S'esha N%a,
but the Vayu has another series here, ana-
logous to that of the text: ^The nine Naka
kings will possess the city Champ4vati,
and the seven N4gas (?) the pleasant city
Mathura. Princes of the Gupta race will
possess all these countries, the banks of
the Ganges to Prayaga and Saketa and
Magadhd:’

I »rgrf ^ ^ % 1

480

KINGS OF THE KOI^ALAS, &C.

Devarakshita will reign, in a city on the sea shore, over the Koitelas,
Odras, Puhdras, and T4mraliptas The Guhas will possess K41inga^
Mahihaka, and the mountains of Mahendra^. The race of Mahidhanu
will occupy the countries of the Nish^das, Naimishikas, and K41atoyas^^.

U This account
is the most explicit, and probably most
accurate, of all. The Nakas were Rdjfis
of Bhfigalpur; the Nfigas, of Mathura;
and the intermediate countries along the
Ganges were governed by the Guptas, or
Rajas of the Vaisya caste. The Bhagavata
seems to have taken great liberties with
the account, as it makes Viswasphurtti
king over Anuganga, the course of the
Ganges from Haridwar, according to the
commentator, to Praydga, residing at Pad-
mfivati: % fft I

^ tl omitting

the N^as altogether, and converting
^ gupta^ into an epithet of ^ medinV the
preserv'ed or protected earth. Wilford
considers the Ndgas, Ndkas, and Guptas
to be all the same : he says, ^ Then came
a dynasty of nine kings, called the nine
Nacas or Nfigas; these were an obscure
tribe, called for that reason Guptavansas,
who ruled in Padmfivati.^ That city he
calls Patna; but in the Malati and M&-
dhava, Padmdvati lies amongst the Vindhya
hills. Kantipuri he makes Cotwal, near
Gwalior. The reading of the Vdyu, Cham-
p4vati, however, obviates the necessity of
all vague conjecture. According to Wilford
there is a powerful tribe still called N&kas
between the Jamuna and the Betwa. Of
the existence and power of the Guptas,
however, we have recently had ample
proofs from inscriptions and coins, as in
the Chandragupta and Samudragupta of

the AUatabad column; Joum. As. Soc.
Bengal, March and June, 1834; and Ku-
maragupta, Chandragupta, Samudragupta,
S^asigupta, &c. on the Archer coins, found
at Kanoj and elsewhere ; As. Res. XVII.
pi. I. fig. 5, 7, 13, 19 ; and Journ. As. Soc.
Bengal, Nov. 1835, pi. 38 and 39 ; and in
other numbers of the same Journal: in
all which, the character in which the le-
gends are written is of a period prior to
the use of the modem Devanagari, and
was current in aU probability about the
fifth century of our era, as conjectured by
Mr. Erinsep : see his table of the modifi-
cations of the Sanscrit alphabet from 543
B. C. to 1200 A. D. Joum. As. Soc. Ben-
gal, March 1838.

The Vdyu also mentions the descend-
ants of Devarakshita or Daivarakshitas as
kings of the Kosalas, Tdmralipta, and the
sea coast; so far conforming with our
text as to include the western parts of
Bengal, Tamlook, Medinipur, and Orissa.
One copy reads Andhra, perhaps for O&ra,
Orissa; and one has Champa for the ca-
pital, which is probably an error, although
the two other MSS., being still more
faulty, do not offer the means of cor-
rection.

The Vdyu has the same. The coun-
tries are parts of Orissa and Berar.

The Vfiyu has sons of Manidhaiiya
for the ruling dynasty, but names the
countries those of the Naishadhas, Yuda-
kas, S'aisikas, and Kfilatoyas. The first
name applies to a tract of country near

TRIBES OF BARBARIANS.

481

The people called Kanakas will possess the Amazon country, and that
called Mdshika^*. Men of the three tribes, but degraded, and Abhiras
and Sddras, will occupy Saurdsh'tra, Avanti, Sdra, Arbuda, and Maru-
bhdmi : and Sddras, outcastes, and barbarians will be masters of the
banks of the Indus, Ddrvika, the Chandrabhdgd, and Kashmir

the Vindhya mountains, but the last to a
country in the north. The west or south-
west, however, is probably intended in
this place.

The Stri R&jya is usually placed in
Bhote. .It may perhaps here designate
Malabar, where polyandry equally prevails.
Mushika, or the country of thieves, was
the pirate coast of the Konkan. The Viyu
reads Bhokshyaka or Bhokhyaka for Mu-
shika:

The Bh%avata omits all these specifica-
tions subsequent to the. notice of Viswa-
sphiirtti.

From this we might infer that the
Vishnu P. was compiled when the Mo-
hammedans were making their first en-
croachments on the west. They seem to
have invaded and to have settled in Sindh
early in the eighth century, although In-
dian princes continued on the Indus for
a subsequent period. Scriptor. Arab, de
rebus Indicis. Gildemeister, p. 6. They
were engaged in hostilities in 698 or 700
with the prince of Kabul, in whose name,
however disguised by its Mohammedan
representations of Ratil, Ratbal, or Rati-
bal, it is not difficult to recognise the
genuine Hindu appellation of Ratanpal,
or Ratnapfl. Their progress in this di-
rection has not been traced; but at the
period of their invasion of Sindh they ad-
vanced to Multan, and probably esta-
blished themselves there and at Lahore
within a century. Kashmir they did not

occupy till a much later date, and the Raja
Tarangini takes no notice of any attacks
upon it; but the Chinese have recorded
an application from the king of Kashmir,
Chin-tho-lo-pi-li, evidently the Chandra-
picla of the Sanscrit, for aid against the
Arabs, about A. D. 713. Gildemeister, p.
13. Although, therefore, not actually set-
tled at the Panjab so early as the begin-
ning, they had commenced their incur-
sions, and had no doubt made good their
footing by the end of the eighth or com-
mencement of the ninth century. This
age of the Purana is compatible with re-
ference to the cotemporary race of Gupta
kings, from the fourth or fifth to the se-
venth or eighth century ; or, if we are dis-
posed to go farther back, we may apply the
passage to the Greek and Indo- Scythian
princes. It seems more likely to be the
former period ; but in all such passages in
this or other Puranas there is the risk that
verses inspired by the presence of Moham-
medan rulers may have been interpolated
into the original text. Had the Mohamme-
dans of Hindustan, however, been intended
by the latter, the indications would have
been more distinct, and the localities as-
signed to them more central. Even the
Bh&gavata, the date of which we have good
reason for conjecturing to be the middle
of the twelfth century, and which influ-
enced the form assumed about that time by
the worship of Vishnu, cannot be thought
to refer to the Mohammedan conquerors of
6 G

482

WICKEDNESS OF KINGS.

These will all be contemporary monarchs, reigning over the earth ;
kings of churlish spirit, violent temper, and ever addicted to falsehood
and wickedness. They will inflict death on women, children, and cows ;
they will seize upon the property of their subjects ; they will be of
limited power, and will for the most part rapidly rise and fall ; their lives
will be short, their desires insatiable, and they will display but little
piety. The people of the various countries intermingling with them
will follow their example, and the barbarians being powerful in the
patronage of the princes, whilst purer tribes are neglected, the people

will perish Wealth and piety

upper India. It is there stated, that
‘ rulers fallen from their castes, or S'udras,
will be the princes of Saurdshtra, Avanti,
Abhira, S'ura, Arbuda, and M£ava; and
barbarians, Sfudras, and other oiitcastes,
not enlightened by the Vedas, will possess
Kashmir, Kaunti, and the banks of the
Chandrabhdgd and Indus
iFju 1 HI I Ml flr*fi wftriiflir

nn iRTftnn: i ftpifrqz wipimf

1 IJjrT WTWTUT u

Now it w^as not until the fourteenth and
fifteenth centuries that the Mohammedans
established themselves in Guzerat and
Malwa, and the Bhdgavata was unques-
tionably well known in various parts of
India long before that time, (Account of
Hindu Sects, As. Res. vol. XVI.) It can-
not therefore allude to Mohammedans. By
.specifying the princes as seceders from the
Vedas, there is no doubt that the barba-
rians and outcastes intended are so only
in a religious sense ; and we know from
indisputable authorities that the western
countries, Guzerat, Abu, Malava, were
the chief seats, first of the Buddhists, and
then of the Jainas, from a period com-
mencing perhaps before the Christian era,
and scarcely terminating ^ith the Mo-

will decrease day by day, until

hammedan conquest. Inscriptions from
Abu, As. Res. vol. XVI.

The commentator, having no doubt
the existing state of things in view, inter-
prets the passage somewhat differently:
the original is, fMWrot

HWr: i The comment explains

^ strong^ (nfcR:), and adds, Hhe
Mlechchhas will be in tke centre, and the
Aryyas at the end:’ wrxftrWRl

I meaning, if any thing,
that the unbelievers are in the heart of
the country, and the Hindus on the bor-
ders: a description, however, never cor-
rect, except as applicable to the govern-
ments ; and in that case inconsistent with
the text, which had previously represented
the bordering countries in the hands of
outcastes and heretics. All that the text
intends, is to represent infidels and foreign-
ers high in power, and the Brahmans de-
pressed. It is not unlikely that the read-
ing is erroneous, notwithstanding the copies
concur, and that the passage should be
here the same as that of the Vayu ; ft

I ‘ Intermixed with them,
the nations, adopting every where barbaric

DEPRAVITY OP THE KALI AGE.

483

the world will be wholly depraved. Then property alone will confer
rank ; wealth will be the only source of devotion ; passion will be the
sole bond of union between the sexes ; falsehood will be the only means
of success in litigation ; and women will be objects merely of sensual
gratification. Earth will be venerated but for its mineral treasures''^;
the Brahmanical thread will constitute a Brahman ; external types (as
the staff and red garb) will be the only distinctions of the several orders
of life ; dishonesty will be the universal means of subsistence ; weakness
will be the cause of dependance; menace and presumption will be
substituted for learning; liberality will be devotion; simple ablution
will be purification^; mutual assent will be marriage; fine clothes will
be dignity^®; and water afar off will be esteemed a holy spring. Amidst
all castes he who is the strongest will reign over a principality thus
vitiated by many faults. The people, unable to bear the heavy burdens
imposed upon them by their avaricious sovereigns, will take refuge
amongst the valleys of the mountains, and will be glad to feed upon
wild honey, herbs, roots, fruits, flowers, and leaves : their only covering
will be the bark of trees, and they will be exposed to the cold, and wind,
and sun, and rain. No man’s life will exceed three and twenty years.
Thus in the Kali age shall decay constantly proceed, until the human
race approaches its annihilation.

When the practices taught by the Vedas and the institutes of law
shall nearly have ceased, and the close of the Kali age shall be nigh, a

institutions, exist in a state of disorder, age ; no particular spot of earth will have
and the subjects shall be destroyed.’ The any especial sanctity,
expression Mlechchh^har&scha being used Gifts will be made from the impulse

instead of Mlechchhaschdryfischa. A pas- of ordinary feeling, not in connexion with
sage similar to that of the text, noticing religious rites, and as an act of devotion ;
the intermixture of Hindus and barbarians, and ablution will be performed for plea-
occurs in a different place (see p. 175. sure or comfort, not religiously with pre-
n. 4), and designates the condition of scribed ceremonies and prayers.

India in all ages : at no period has the The expression Sadvesadharin (uiir

whole of the population followed Brah- is explained to mean either one

manical Hinduism. who wears fine clothes, or who assumes

That is, there will be no 'Hrthas, the exterior garb of sanctity. Either in-
places held sacred, and objects of pilgrim- terpretation is equally allowable.

484

APPEARANCE OF KALRI.

portion of that divine being who exists of his own spiritual nature in the
character of Brahma, and who is the beginning and the end, and who
comprehends all things, shall descend upon earth : he will be born in the
family of Vishhuyaiks, an eminent Brahman of Sambhala village, as
Kalki, endowed with the eight superhuman faculties. By his irresistible
might he will destroy all the Mlechchhas and thieves, and all whose
minds are devoted to iniquity. He will then reestablish righteousness
upon earth ; and the minds of those who live at the end of the Kali age
shall be awakened, and shall be as pellucid as crystal. The men who
are thus changed by virtue of that peculiar time shall be as the seeds of
human beings, and shall give birth to a race who shall follow the laws of
the Krita age, or age of purity. As it is said ; “ When the sun and moon,
and the lunar asterism Tishya, and the planet Jupiter, are in one man*
sion, the Krita age shall return **.”

Thus, most excellent Muni, the kings who are past, who are present,
and who are to be, have been enumerated. From the birth of Parikshit
to the coronation of Nanda it is to be known that 1015 years have
elapsed When the two first stars of the seven Rishis (the great Bear)

Tlie Bhagavata agrees with the text
in these particulars. The chief star of
Tishya is 8 in the constellation Cancer.

All the copies concur in this reading;

umwdftiTft i

H Three copies of the V4yu
assign to the same interval 1050 years:

\ and of the Matsya five copies
have the same, l or 1050 years;

whilst one copy has 1500 years ;

The Bhagavata has 1115 years; WK
vNf# f \ which the com-

mentator explains^ ^ a thousand years and
a hundred with fifteen over

ipnf ^ t He notices nevertheless, al-
though he does not attempt to account
for the discrepancy, that the total period
from Parikshit to Nanda was actually, ac-
cording to the duration of the different

intermediate dynasties, as enumerated by
all the authorities, fifteen centuries ; viz.

Magadha kings 1000 yrs.

Pradyota, &c 138

S'isWdga, &c 362

1500

The shorter period is best proportioned to
the number of kings ; for reckoning from
Sahadeva, who was cotemporary with Pa-
rikshit, and taking the number of the
Vfirhadrathas from the Matsya, we have
thirty-two of them, five of the Pradyota
race, and ten S'aisunagas, or in all forty-
seven; which, as the divisor of 1050,
gives rather more than twenty-two years
to a reign. The Vfiyu and the Matsya
further specify the interval from Nanda to
Pulomat, the last of the Andhra kings, as
being 836 years; a total that does not

PERIOD OF THE SEVEN RISHIS.

485

rise in the heavens, and some lunar asterism is seen at night at an
equal distance between them, then the seven Rishis continue stationary
in that conjunction for a hundred years of men^^. At the birth of

agree exactly with the items previously
specified :

9 Nandas

10 Mauryas

137

10 S^ungas

4 Kan was

45

29 Andhras

. a •«.... 4^0

6a

854

In either case the average duration of
reign is not improbable, as the highest
number gives less than fourteen years to
each prince. It is important to remem-
ber that the reign of Parikshit is, accord-
ing to Hindu chronology, coeval with the
commencement of the Kali age ; and even
therefore taking the longest Paurinik in-
terval we have but sixteen centuries be-
tween Chandragupta — or considering him
as the same with Sandrocoptos, nineteen
centuries B. C. — for the beginning of the
Kali age. According to the chronology
of our text, however, it would be but
B. C. 1415 ; to that of the Vayu and
Matsya, B. C. 1450 ; and to that of the
Bhagavata, 1515. According to Col. Wil-
ford^s computations (As. Res, vol. IX.
Chron. Table, p, 116) the conclusion of
the great war took place B. C. 1370:
Buchanan conjectures it to have occurred
in the thirteenth century B. C. Vydsa
was the putative father of Pandu and
Dhritar&shfra, and consequently was co-
temporary with the heroes of the great
war. Mr. Colebrooke infers from astro-
nomical data that the arrangement of the
Vedas attributed to Vyfisa took place in the
fourteenth century B.C. Mr, Bentley brings

the date of Yudhishfliira, the chief of the
Pandavas, to 575 B. C. (Historical View of
Hindu Astronomy, p. 67) ; but the weight
of authority is in favour of the thirteenth
or fourteenth century B. C. for the war of
the Mahdbh^rata, and the reputed com-
mencement of the Kali age.

A similar explanation is given in the
Bhagavata, Vayu, and Matsya Purarias;
and like accounts from astronomical writers
are cited by Mr. Colebrooke, As. Res.
vol. IX. p. 358. The commentator on
the Bhagavata thus explains the notion :
^^The two stars (Pulaha and Kratu) must
rise or be visible before the rest, and
w^hichever asterism is in a line south from
the middle of those stars, is that with
which the seven stars are united ; and so
they continue for one hundred years.”
Col. Wilford has also given a like ex-
planation of the revolution of the Rishis ;
As. Res. vol. IX. p. 83. According to
Bentley the notion originated in a con-
trivance of the astronomers to shew the
quantity of the precession of the equinoxes.

This was by assuming an imaginary line
or great circle passing through the poles
of the ecliptic and the beginning of the
fixed Maghfi, which circle was supposed
to cut some of the stars in the Great Bear.
ITie seven stars in the Great Bear the
circle so assumed was called the line ol'
the Rishis, and being fixed to the begin-
ning of the lunar asterism Magha, the
precession would be solved by stating the
degree &c. of any moveable lunar man-
sion cut by that fixed line or circle as an

6 H

4

486

DATE OF THE COMMENCEMENT OF THE KALI AGE.

Parikshit they were in Magh&, and the Kali age then commencedy which
consists of 1200 (divine) years. When the portion of Vishhu (that had
been born from Vasudeva) returned to heaven, then the Kali age com-
menced. As long as the earth was touched by his sacred feet, the Kali
age could not affect it. As soon as the incarnation of the eternal Vishhu
had departed, the son of Dharma, Yudhish'thira, with his brethren, abdi-
cated the sovereignty. Observing unpropitious portents, consequent
upon Krishna’s disappearance, he placed Parikshit upon the throne.
When the seven Rishis are in Purvdshddh^i, then Nanda will begin to
reign and thenceforward the influence of the Kali will augment.

index. Historical View of Hindu Astro-
nomy, p. 65.

The Bhagavata has the same; and
this agrees with the period assigned for
the interval between Parikshit and Nanda
of 1050 years ; as, including Magha, we
have ten asterisms to Purvashddha, or
1000 years. The Vayu and Matsya are
so very inaccurate in all the copies con-
sulted, that it is not safe to affirm w hat they
mean to describe. Apparently they state
that at the end of the Andhra dynasty the
Rishis w ill be in Krittikfi, which furnishes
other ten asterisms; the whole being nearly
in accordance wdth the chronology of the
text, as the total interval from Parikshit
to the last of the Andhras is 1050 + 836
= 1886, and the entire century of each
asterism at the beginning and end of the
series need not be taken into account.
The copies of the Matsya read,
ihsy lR[hnfr5RT ^ \ ^ The seven Rishis are
on a line with the brilliant Agni that is,
with Krittikd, of which Agni is^ the pre-
siding deity. The Vayu intends in all
probability the same phrase, but the three
copies have, ufljT 1 a very unintelli-
gible clause. Again, it seems as if they
intended to designate the end of the An-

dhra race as the period of a complete revo-
lution, or 2700 years ; for the Vdyu has,
15% Hftn*rr 1 ^The

races at the end of the Andhas will be
after 2700 years the Matsya has, ifniW
^ (?) ^ I and at

the close of the passage, after specifpng
as usual that ^ the seven Rishis were in
Magha in the time of Parikshit,^

I the Vdyu adds,
W W if inn 1 a pas-

sage which, though repeated in the MSS.,
is obviously most inaccurate; although it
might perhaps be understood to intimate
that the Rishis will be in the twenty-fourth
asterism after the Andhra race ; but that
would give only 1400 years from Parikshit
to Pulomat; whilst if the twenty-fourth
from Maghd was intended, it would give
2400 years : both periods being incompatible
with previous specifications. The Matsya
has a different reading of the second line,
but one not much more satisfactory ; wnr
^ wn: i ‘A hundred
years of Brahma will be in the twenty-
fourth (asterism?).’ In neither of these
authorities, however, is it proposed by the
last-cited passages to illustrate the chro-
nology of princes or dynasties : the sped-

REVOLUTION OF RACES.

487

The day that Krishha shall have departed from the earth will be the
first of the Kali age, the duration of which you shall hear; it will
continue for 360,000 years of mortals. After twelve hundred divine years
shall have elapsed, the Krita age shall be renewed.

Thus age after age Brahmans, Kshatriyas, Vai^yas, and ^6dras, excel-
lent Brahman, men of great souls, have passed away by thousands;
whose names and tribes and families I have not enumerated to you, from
their great number, and the repetition of appellations it would involve.
Two persons, Dev6pi of the race of Puru, and Maru of the family of
lkshw4ku, through the force of devotion continue alive throughout the
whole four ages, residing at the village of Kaldpa : they will return hither
in the beginning of the Krita age, and, becoming members of the family of
the Manu, give origin to the Kshatriya dynasties^. In this manner the
earth is possessed through every series of the three first ages, the Krita,
Treta, and Dwapara, by the sons of the Manu ; and some remain in the
Kali age, to serve as the rudiments of renewed generations, in the same
way as Devdpi and Maru are still in existence.

1 have now given you a summary account of the sovereigns of the
earth ; to recapitulate the whole would be impossible even in a hundred
lives. These and other kings, who with perishable frames have pos-
sessed this ever-during world, and who, blinded with deceptive notions
of individual occupation, have indulged the feeling that suggests, “ This
earth is mine — it is my son’s — it belongs to my dynasty,” have all passed
away. So, many who reigned before them, many who succeeded them,
and many who are yet to come, have ceased, or will cease, to be. Earth
laughs, as if smiling with autumnal flowers, to behold her kings unable
to effect the subjugation of themselves. I will repeat to you, Maitreya,
the stanzas that were chanted by Earth, and which the Muni Asita
communicated to Janaka, whose banner was virtue. “ How great is the
folly of princes, who are endowed with the faculty of reason, to cherish

fication of the period, whatever it may be, The Bh£gavata has the same. De-

is that of the era at which the evil influ- vapi, as the commentator observes, being
ence of the Kali age is to become most the restorer of the lunar, and Maru of the
active and irresistible. solar race.

488

SONO OF EARTH.

the confidence of ambition, when they themselves are but foam upon the
wave. Before they have subdued themselves, they seek to reduce their
ministers, their servants, their subjects, under their authority ; they then
endeavour to overcome their foes. ‘ Thils,’ say they, ‘ will we conquer
the ocean-circled earth;’ and, intent upon their project, behold not
death, which is not far off. But what mighty matter is the subjugation
of the sea-girt earth to one who can subdue himself. Emancipation
from existence is the fruit of self-control. It is through infatuation that
kings desire to possess me, whom their predecessors have been forced to
leave, whom their fathers have not retained. Beguiled by the selfish
love of sway, fathers contend with sons, and brothers with brothers, for
my possession. Foolishness has been the character of every king who
has boasted, ‘ All this earth is mine — every thing is mine — it will be in
my house for ever for he is dead. How is it possible that such vain
desires should survive in the hearts of his descendants, who have seen their
progenitor, absorbed by the thirst of dominion, compelled to relinquish
me, whom he called his own, and tread the path of dissolution ? When I
hear a king sending word to another by his ambassador, ‘ This earth is
mine ; immediately resign your pretensions to it 1 am moved to violent
laughter at first, but it soon subsides in pity for the infatuated fool.”

These were the verses, Maitreya, which Earth recited, and by listen-
ing to which ambition fades away like snow before the sun. I have
now related to you the whole account of the descendants of the Manu ;
amongst whom have flourished kings endowed with a portion of Vishiiu,
engaged in the preservation of the earth. Whoever shall listen rever-
ently and with faith to this narrative, proceeding from the posterity of
Manu, shall be purified entirely from all his sins, and, with the perfect
possession of his faculties, shall live in unequalled affluence, plenty, and
prosperity. He who has heard of the races of the sun and moon, of
Ikshw&ku, Jahnu, Mafidhdtri, Sagara, and Raghu, who have all perished;
of Yaydti, Nahusha, and their posterity, who are no more ; of kings of
great might, resistless valour, and unbounded wealth, who have been
overcome by still more powerful time, and are now only a tale ; he will
learn wisdom, and forbear to call either children, or wife, or house, or

VANITY OF EARTHLY POSSESSIONS.

489

lands, or wealth, his own. The arduous penances that have been per-
formed by heroic men obstructing fate for countless years, religious rites
and sacrifices of great eflicacy and virtue, have been made by time the
subject only of narration. The valiant Prithu traversed the universe,
every where triumphant over his foes ; yet he was blown away, like the
light down of the Simal tree, before the blast of time. He who was
K&rtavlryya subdued innumerable enemies, and conquered the seven
zones of the earth ; but now he is only the topic of a theme, a subject for
affirmation and contradiction^. Fie upon the empire of the sons of
Raghu, who triumphed over Da^nana, and extended their sway to the
ends of the earth ; for was it not consumed in an instant by the frown of
the destroyer? Mafidhatri, the emperor of the universe, is embodied
only in a legend ; and what pious man who hears it will ever be so
unwise as to cherish the desire of possession in his soul? Bhagiratha,
Sagara, Kakutstha, Da44nana, R4ma, Lakshmana, Yudhish'thira, and
others, have been. Is it so? Have they ever really existed? Where are
they now ? we know not ! The powerful kings who now are, or who will
be, as I have related them to you, or any others who are unspecified, are
all subject to the same fate, and the present and the future will perish
and be forgotten, like their predecessors. Aware of this truth, a wise
man will never be influenced by the principle of individual appropria-
tion ; and regarding them as only transient and temporal possessions,
he will not consider children and posterity, lands and property, or what-
ever else is personal, to be his own.

** To be the cause of Sankalpa, ‘ con- words. The whole recalls the words of
viction,’ ‘ belief and Vikalpa, ‘ doubt,’ the Roman satirist ;

‘ disbelief.’ The Bh£gavata indulges in ... I, demens, et seevas curre per Alpes,
a similar strain, and often in the same Ut pueris plsceas, et declamatio fias.

VISHlijU PURAl^A.

BOOK V.

CHAP. 1.

The death of Kansa announced. Earth, oppressed by the Daityas, applies to the gods.
They accompany her to Vishnu, who promises to give her relief. Kansa imprisons
Vasudeva and Devaki. Vishnu’s instructions to Yoganidra.

Maitreya — You have related to me a full account of all the dif-
ferent dynasties of kings, and of their successive transactions. I wish

’ The whole of this book is dedicated
to the biography of Krishna. Many of
the Purdiias omit this subject altogether,
or only allude to it occasionally. In others
it is equally prominent. The Brahma P.
gives the story exactly in the same words
as our text : which has the best right to
them may be questioned; but, as it is
usuaUy met with, the Brahma P. is a
very heterogeneous compilation. The Hari
Vans'a has a narrative more detailed than
that of the text, with additions and em-
bellishments of its own. The Brahma
Vaivartta throughout celebrates the acts
of Krishna; and one portion of it, the
Krishna Janma Khan'da, especially de-
scribes his boyhood and youth. The in-
cidents are the same in general as those
in the text, but they are lost amidst inter-
minable descriptions of Krishna’s sports
with the Gopis and with his mistress
mdha, a person not noticed elsewhere ; the

whole is in a style indicative of a modern
origin. The Agni P. and Padma P. (Ut-
tara Khanda) have accounts of Krishna,
but they are mere summaries, compiled
evidently from other works. The princi-
pal authority for the adventures of Krishna
is the Bh%avata, the tenth book of which
is exclusively devoted to him. It is this
work which has, no doubt, mainly ex-
tended the worship of Krishna, as its
popularity is evinced by its having been
translated into all the spoken languages
of India professing to have a literature.
The Prem-sagar, its Hindi version, is well
known ; but there are also translations in
Mahratta, Telugu, Tamil, &c. It does
not seem likely, however, that the Vishnu
P. has copied the Bhagavata ; for although
its greater conciseness may sometimes
look like abridgment, yet the descriptions
are generally of a more simple and anti-
quated character. Here, as usual, the

492

QUESTIONS OF MAITSEYA.

now to hear a more particular description, holy Rishi, of the portion
of Vishhu® that came down upon earth, and was bora in the family of
Yadu. Tell me also what actions he performed in his descent, as a part
of a part of the supreme, upon the earth

Parasara. — I will relate to you, Maitreya, the account which you

Mah&bharata is no doubt the earliest ex-
tant authority ; but it is not the earliest,
for whilst it omits to narrate most of his
personal adventures unconnected with his
alliance with the Pandavas, it often alludes
to them, and names repeatedly his capital,
his wives, and his progeny. It also de-
votes a section, the Mausala P., to the
destruction of the Yadavas. The story of
Krishna the prince and hero must have
been complete when the Mahfibharata was
compiled. It is doubtful, however, if
Krishna the boy, and his adventures at
Vrindavan, were not subsequent inven-
tions. There are no allusions to them in
the poem, of an unsuspicious nature. The
only ones that I have met with are con-
tained in a speech by S^isupala, Sabha P.,
vol. I. p. 360, in which he reviles Krishna ;
but they may easily have been interpolated.
There may be others scattered through
the poem, but I have not observed them.
The notices of Krishna^s origin and
character in various passages of the Maha-
bharata are by no means consistent, and
indicate different dates at least. In an
address to him by Aijuna, Vana P,, vol. I,
p, 426, he is said to have passed thousands
of years in various holy places, engaged in
arduous penances. He is frequently iden-
tified with the Rishi Nfirayaria, or he and
Aquna are said to be Nara and Narfiyaria :
m w ^ 1 In the

Ddna-dharma he is represented as a wor-

shipper of S'iva, and propitiating him and
his wife Uma, and receiving as boons iix)m
them wives and children. As a warrior
and prince he is always on the scene ; but
he is repeatedly called an Ansa, or portion
of Vishnu ; whilst in a great number of
places he is identified with Vishnu or Nfi-
rayaiia, and is consequently ^all things.’
This latter is his character, of course,
amongst the Vaishrlavas, agreeably to the
text of the Bhagavata ; \

^ Krishna is the lord (Vishnu) himself.’

^ This is a still farther diminution of
Krishna’s dignity ; he is not even a part,
but ^ a part of a part,’ Ansansavatara (’frtpT
^^rnrint:) : but this, the commentator main-
tains, is to be understood only of his form
or condition as man, not of his power, as
it suffered no diminution, either in its pri-
mary or secondary state, as light by suf-
fusion suffers no decrease ; and a verse of
the Veda is cited to this effect ; ^ Though
that which is full be taken from what is
full, yet the remainder is undiminished

I ‘ Krishna is
nevertheless the very supreme Brahma,
though it be a mystery how the supreme
should assume the form of a man;’

TO ^5rrr^ ^ ^ ^ irir

i So the Bhdgavata in one pas-
sage predicts that the Para-purusha, Puru-
shottama or Vishnu, will be bom visibly
in the dwelling of Vasudeva ; m

TO I

EAKTH AFFLICTED BY THE DAITYAS.

493

have requested ; the birth of a part of a part of Vishhu, and the benefits
which his actions conferred upon the world.

Vasudeva formerly married the daughter of Devaka, the illustrious
Devaki, a maiden of celestial beauty. After their nuptials, Kansa,
the increaser of the race of Bhoja, drove their car as their charioteer.
As they were going along, a voice in the sky, sounding aloud and deep
as thunder, addressed Kansa, and said, “ Fool that you are, the eighth
child of the damsel whom you are driving in the car shall take away
your life^!” On hearing this, Kansa drew his sword, and was about
to put Devaki to death; but Vasudeva interposed, saying, “Kill not
Devaki, great warrior; spare her life, and I will deliver to you every
child that she may bring forth.” Appeased by which promise, and
relying on the character of Vasudeva, Kansa desisted from the attempt.

At that time, Earth, overburdened by her load, repaired to mount
Meru to an assembly of the gods, and addressing the divinities, with
Brahma at their head, related in piteous accents all her distress. “ Agni,”
said Earth, “is the progenitor of gold; S6rya, of rays of light®: the
parent and guide of me and of all spheres is the supreme Nar6ya6a, who
is Brahmd, the lord of the lord of patriarchs; the eldest of the eldest
born ; one with minutes and hours ; one with time ; having form, though
indiscrete. This assemblage of yourselves, O gods, is but a part of him.
The sun, the winds, the saints, the Rudras, the Vasus, the Aswins, fire,
the patriarch creators of the universe, of whom Atri is the first, all are
but forms of the mighty and inscrutable Vish/m. The Yakshas, Raksha-
sas, Daityas, spirits of evil, serpents, and children of Danu, the singers
and nymphs of heaven, are forms of the great spirit, Vishfiu. The
heavens painted with planets, constellations, and stars; fire, water, wind,
and myself, and every perceptible thing ; the whole universe itself— con-
sists of Vishnu. The multifarious forms of that manifold being encounter

* The Bhdgavata tells the circumstance * Agni, or fire, refines gold, burns away
as in the text. The Hari Vansa makes the dross, according to the commentator.
Narada apprise Kansa of his danger. Na- The sun is the lord of the rays of light ;
rada’s interposition is not mentioned until or, as the cause of rain and vegetation, the
afterwards by our authority. Devaki is lord of cattle. The phrase is, jpjf
the cousin of Kansa : see p. 436. •

494

EARTH HAS RECOURSE TO THE GODS :

and succeed one another, night and day, like the waves of the sea. At
this present season many demons, of whom Kalanemi is the chief, have
overrun, and continually harrass, the region of mortals. The great
Asura Kdlanemi ®, that was killed by the powerful Vishhu, has revived
in Kansa, the son of Ugrasena, and many other mighty demons, more
than I can enumerate, as Arishta, Dhenuka, Kesin, Pralamba, Naraka,
Sunda, and the fierce Bdiia, the son of Bali are born in the palaces of
kings. Countless hosts of proud and powerful spirits, chiefs of the
demon race, assuming celestial forms, now walk the earth ; and, unable
to support myself beneath the incumbent load, 1 come to you for succour.
Illustrious deities, do you so act that I may be relieved from my burden,
lest helpless I sink into the nethermost abyss.”

When the gods had heard these complaints of Earth, Brahmd at their
request explained to them how her burden might be lightened. “ Celes-
tials,” said Brahmd, “all that Earth has said is undoubtedly true. I,
Mahddeva, and you all, are but Ndr^yaua; but the impersonations of
his power are for ever mutually fluctuating, and excess or diminution
is indicated by the predominance of the strong, and the depression of
the weak. Come therefore, let us repair to the northern coast of the
milky sea, and having glorified Hari, report to him what we have heard.
He, who is the spirit of all, and of whom the universe consists, con-
stantly, for the sake of Earth, descends in a small portion of his essence
to establish righteousness below.” Accordingly Brahmd, attended by
the gods, went to the milky sea, and there, with minds intent upon him,
praised him whose emblem is Garuda.

“O thou,” said Brahma, “who art distinct from holy writ®; whose
double nature is twofold wisdom superior and inferior, and who art the

® According to the "Vfiyu, Kdlancmi or tion, not abstraction j ritual or worship,
Kayabadha was a son of Virochana, the not knowledge.

grandson of Hiranyakasipu : his death is ® The two kinds of knowledge (tftril)
described in the Hari Vansa. are termed Parfi (to), ^supreme/ and

^ These appear subsequently in the Apara ‘ otheri or ^ subordinate

narration, and are destroyed by Krishna, the first is knowledge of Para Brahma,

8 An&mnaya (^iRTBTir) ; not the imme- of spirit abstractedly considered, perfect
diate object of the Vedas, which is devo- knowledge derived from abstraction ; the

THEY APPLY TO VISHl&U.

495

essential end of both ; who, alike devoid and possessed of form, art the
twofold Brahma^®; smallest of the least, and largest of the large; all,
and knowing all things ; that spirit which is language ; that spirit which
is supreme; that which is Brahma, and of which Brahma is composed!
Thou art the Rich, the Yajush, the Sdman, and the Atharvan Vedas.
Thou art accentuation, ritual, signification, metre, and astronomy ; his-
tory, tradition, grammar, theology, logic, and law : thou who art inscru*
table. Thou art the doctrine that investigates the distinctions between
soul, and life, and body, and matter endowed with qualities and that
doctrine is nothing else but thy nature inherent in and presiding over
it 12. Thou art imperceptible, indescribable, inconceivable ; without
name, or colour, or hands, or feet ; pure, eternal, and infinite. Thou
hearest without ears, and seest without eyes. Thou art one and multi-
form. Thou movest without feet; thou seizest without hands. Thou
knowest all, but art not by all to be known He who beholds thee as
the most subtile of atoms, not substantially existent, puts an end to
ignorance ; and final emancipation is the reward of that wise man whose
understanding cherishes nothing other than thee in the form of supreme
delight 1^. Thou art the common centre of alP^ the protector of the

second is knowledge of S^abda Brahma,
of spirit as described and taught in the
Vedas, or their supplementary branches.
The identity of the supreme with both
descriptions of holy knowledge pervades
the whole of the address.

Para Brahma and Sfabda Brahma:
see the preceding note.

’’ The doctrine alluded to may be
either intended generally, or in the several
instances, the discussion of the spiritual
soul and living soul, of body subtile and
sensible, and of matter endowed with
qualities, reference may be purposed to
the Veddnta, Yoga, and Sankhya sys-
tems.

That is, as the Sfabda Brahma, the
supreme is identical with philosophical

doctrines, being the object, the instigator,
and the result.

This is taken from the Vedas, the
original of which is quoted and translated
by Sir Wm. Jones: see his Works, XIII.
368. The passage is thus cited by the
commentator on our text :

Iff ^ ^

?rw ^ ‘ Without

hand or foot he runs, he grasps ; without
eyes he sees ; and without ears he hears :
he knoweth all that may be known, and
no one knoweth him. Him they call the
first great spirit.’

Varenya rupa, explained by Parama-
nanda murtti; he whose form or imper-
sonation is supreme felicity.

Literally ^ navel of all ji fiPiwrfW: l

496

PRAISES OF VISHI^U.

world, and all beings exist in thee : all that has been, or will be, thou
art. Thou art the atom of atoms ; thou art spirit ; thou only art distinct
from primeval nature Thou, as the lord of fire in four manifesta-
tions givest light and fertility to Earth. Thou art the eye of all, and
wearer of many shapes, and unobstructedly traversest the three regions of
the universe. As fire, though one, is variously kindled, and, though
unchangeable in its essence, is modified in many ways, so thou, lord,
who art one omnipresent form, takest upon thee all modifications that
exist. Thou art one supreme ; thou art that supreme and eternal state
which the wise behold with the eye of knowledge. There is nothing else
but thou, O lord ; nothing else has been or will be. Thou art both discrete
and indiscrete, universal and individual, omniscient, all-seeing, omnipotent,
possessed of all wisdom and strength and power. Thou art liable neither
to diminution nor increase; thou art independent and without begin-
ning ; thou art the subjugator of all. Thou art unaffected by weariness,
sloth, fear, anger, or desire. Thou art free from soil, supreme, mercifuP®,
uniform, undecaying, lord over all, the stay of all, the fountain of light,
imperishable. To thee, uninvested by material envelopes unexposed
to sensible imaginings, aggregate of elemental substance^, spirit supreme,
be adoration. Thou assumest a shape, O pervader of the universe, not as
the consequence of virtue or vice, nor from any mixture of the two, but
for the sole object of maintaining piety in the world

The passage is also read, I

‘ Thou art all and the first the cause or
creator.

Or the passage is understood, ‘ Thou
art one subsequently to Prakriti;’

I that is, thou art Brahmfi,
the active will of the supreme, creating
forms from rudimental matter.

As the three fires enjoined by the
Vedas, and the fire metaphorically of de-
votion ; or lightnings, solar heat, fire gene-
rated artificially, and the fire of digestion
or animal fire; or Vishnu in that character
bestows beauty, vigour, power, and wealth.

Prita; one copy has S'^nta, ‘calm,’
* undisturbed.’

Beyond the separate layers or enve-
lopes of elementary substances (see p. 19);
or, according to the Vedanta notions, un-
invested by those grosser sheaths or cover-
ings, derived from food and the like, by
which subtile body is enclosed.

Mah4vibhuti sansth&aa
^^r). Vibhuti is explained by Prapan-
cha, sensible, material, or elementary sub-
stance, constituting body.

The passage is somewhat obscurely
expressed, and is differently interpreted;

497

TWO HAIRS OF VISH^U’s HEAD INCARNATE.

The unborn, universal Hari, having heard with his mental ear these
eulogiums, was pleased, and thus spake to Brahm& : “ Tell me, Brafamk,
what yon and the gods desire : speak boldly, certain of success.” Brahmk,
beholding the divine, universal form of Hari, quickly prostrated himself,
and again renewed his praises. “ Glory to thee^ the thousand-formed,
the thousand-armed, the many-visaged, many-footed ; to thee, the illimit-
able author of creation, preservation, and destruction; most subtile of
the subtile, most vast of the great : to thee, who art nature, intellect, and
consciousness ; and who art other spirit even than the spiritual root of
those principles®*. Do thou shew favour upon us. Behold, lord, this
earth, oppressed by mighty Asuras, and shaken to her mountain base-
ments, comes to thee, who art her invincible defender, to be relieved
from her burden. Behold me, Indra, the Aswins, Varufia, and Yama,
the Rudras, the Vasus, the suns, the winds, fire, and all other celestials,
prepared to execute whatever thou shalt will that we shall do. Do thou,
in whom there is no imperfection, O sovereign of the deities, give thy
orders to thy servants : lo, we are ready.”

When Brahm& had ended, the supreme lord plucked off two hairs,
one white and one black, and said to the gods, “ These my hairs shall
descend upon earth, and shall relieve her of the burden of her distress®*.

it is, ^ISi».4UIHHgiHTH atimnWTCTIWS i ‘Not
from no cause, nor from cause, nor from
cause and no cause.’ The term ‘ no
cause’ may, the commentator says, desig-
nate fixed prescribed duties, the Nitya-
karma; ‘cause’ may signify occasional
sacrifices, fiie K&mya-karma: neither of
these can form any necessity for Vishnu’s
descent, as they might of a mere mortal’s
being bom on the earth: or K4rana is
explained to mean ‘ obtaining pleasure,’
firom Ka (w) and Arana (WH?)!), ‘ obtain-
ing ;’ obtaining happiness, or the cause of
it, piety, virtue and with the nega-

tive, Akfirana (vransd), the reverse, pain,
the consequence of wickedness (vra*#:).
The purport is dear enough ; it is merely
meant to state that Vishnu is not subject

to the necessity which is the cause of
human birth.

The term Pradhana, which is repeated
in this passage, is explained in the second
place to mean Pumfin, ‘ soul’ or ‘ spirit

The same account of the origin of
Krishna is given in the Mah&bharata, Adi
P., vol. I. p. 265. The white hair is imper-
sonated as Balar4ma; the black, as Krishna.
The commentator on our text maintains
that this is not to be literally understood :
‘ Vishnu did not intend that the two hairs
should become incarnate, but he meant to
signify, that, should he send them, they
would be more than sufficient to destroy
Kansa and his demons: or the birth of
R4ma and Krishna was a double illusion,

6 L

498

KANSA DESTROYS THE CHILDREN

Let all the gods also, in their own portions, go down to earth, and wage
war with the haughty Asuras, who are there incorporate, and who shall
every one of them be destroyed. Doubt not of this : they shall perish
before the withering glance of mine eyes. This my (black) hair shall be
impersonated in the eighth conception of the wife of Vasudeva, Devaki,
who is like a goddess ; and shall slay Kansa, who is the demon K41a-
nemi.” Thus having spoken, Hari disappeared; and the gods bowing
to him, though invisible, returned to the summit of mount Mem, from
whence they descended upon earth.

The Muni Narada informed Kansa that the supporter of the earth,
Vishinu, would be the eighth child of Devaki ; and his wrath being
excited by this report, he placed both Vasudeva and Devaki in confine-
ment. Agreeably to his promise, the former delivered to Kansa each
infant as soon as it was born. It is said that these, to the number of six,
were the children of the demon HirafiyakaSipu, who were introduced into
the womb of Devaki, at the command of Vishiiu, during the hours of
Devaki’s repose, by the goddess Yoganidr4^, the great illusory energy
of Vishnu, by whom, as utter ignorance, the whole world is beguiled.
To her Vishfiu said, “Go, Nidr4, to the nether regions, and by my
command conduct successively six of their princes to be conceived of
Devaki. When these shall have been put to death by Kansa, the
seventh conception shall be formed of a portion of Sesha, who is a part
of me ; and this you shall transfer, before the time of birth, to Rohifii,
another wife of Vasudeva, who resides at Gokula. The report shall ran,
that Devaki miscarries, through the anxiety of imprisonment, and dread
of the R4j4 of the Bhojas. From being extracted from his mother’s
womb, the child shall be known by the name of Sankarshana, and he
shall be valiant and strong, and like the peak of the white mountain in

typified by the two hairs.’ This seems to devotion or abstraction, the active prin-
be a refinement upon an older and some- ciplc of illusion, personified, and nlan
what undignified account of the origin of termed M&yi and Mahamdya, also Avidy4
Krishna and his brother. The comment- or ignorance. In the Durg4 M4h4tmya
ator on the Mah4bhfirata argues that they of the M4rkandeya Purina she appears as
are to be understood merely as the media Devi or Durgi, the S'akti or bride of Siva;
by which Devaki and Bohini conceived. but in our text as Vaishiiavi, or the 8akti
Yoganidrd is the sleep of of Vishnu.

OF VASUDEVA AND DEVAkI.

499

bulk and complexion. I will myself become incarnate in the eighth
conception of Devaki ; and you shall immediately take a similar cha-
racter as the embryo offspring of YaSod&. In the night of the eighth
lunation of the dark half of the month Nabhas, in the season of the
rains, I shall be born. You shall receive birth on the ninth. Impelled
and aided by my power, Vasudeva shall bear me to the bed of Ya^4,
and you to that of Devaki. Kansa shall take you, and hold you up to
dash you against a stone ; but you shall escape from his grasp into the
sky, where the hundred-eyed Indra shall meet and do homage to you,
through reverence for me, and shall bow before you, and acknowledge
you as his sister. Having slain Sumbha, Nisumbha, and numerous
other demons®, you shall sanctify the earth in many places®. Thou art
wealth, progeny, fame, patience, heaven and earth, fortitude, modesty,
nutrition, dawn, and every other female (form or property). They who
address thee morning and afternoon with reverence and praise, and call
thee Aryd, Durgd, Vedagarbha, Ambik4, Bhadr^, Bhadrakdli, Kshemi,
or Kshemankari, shall receive from my bounty whatever they desire.
Propitiated with offerings of wine and flesh and various viands, thou
shalt bestow upon mankind all their prayers. Through my favour all
men shall ever have faith in thee. Assured of this, go, goddess, and
execute my commands.”

Allusion is here made to the exploits
of Durgd, as celebrated especially in the
Durga Mahfitmya ; and it must be poste-
rior to the date of that or some similar
composition. The passage may be an
interpolation, as the Markanfileya P. in
general has the appearance of being a
more recent compilation than the Vishnu.

This refers to the Pifha sthanas,
* fifty-one places/ where, according to the
Tantras, the limbs of S^ati fell, when scat-
tered by her husband S^iva, as he bore her
dead body about, and tore it to pieces,
after she had put an end to her existence
at Daksha^s sacrifice. This part of the

legend seems to be an addition to the on-
ginal fable made by the Tantras, as it is not
in the Purdnas (see the story of Daksha’s
sacrifice). It bears some analogy to the
Egyptian fable of Isis and Osiris. At the
Pi{ha sthanas, however, of Jwalamukhi,
Vindhyavdsini, Kalighdt, and others, tem-
ples are erected to the different forms of
Devi or S^ati, not to the phallic emblem of
Mahadeva, which, if present, is there as
an accessory and embellishment, not as a
principal, and the chief object of worship is
a figure of the goddess ; a circumstance in
which there is an essential difference between
the temples of Durgd and shrines of Osiris.

CHAP. II.

The conception of Devaki : her appearance : she is praised by the gods.

The nurse of the universe, Jagaddhdtri, thus enjoined by the god of
gods, conveyed the six several embryos into the womb of Devak^^ and
transferred the seventh after a season to that of Rohihi ; after which,
Hari, for the benefit of the three regions, became incarnate as the con-
ception of the former princess, and Yoganidrd as that of Ya^oda, exactly
as the supreme Vishfm had commanded. When the portion of Vishfiu
had become incorporate upon earth, the planetary bodies moved in bril-
liant order in the heavens, and the seasons were regular and genial. No
person could bear to gaze upon Devaki, from the light that invested her ;
and those who contemplated her radiance felt their minds disturbed.
The gods, invisible to mortals, celebrated her praises continually from
the time that Vishfiu was contained in her person. “ Thou,” said the
divinities, art that Prakriti, infinite and subtile, which formerly bore
Brahm4 in its womb : then wast thou the goddess of speech, the energy
of the creator of the universe, and the parent of the Vedas. Thou, eternal
being, comprising in thy substance the essence of all created things, wast
identical with creation: thou wast the parent of the triform sacrifice,
becoming the germ of all things: thou art sacrifice, whence all fruit
proceeds : thou art the wood, whose attrition engenders fire. As Aditi,
thou art the parent of the gods; as Diti, thou art the mother of the
Daityas, their foes. Thou art light, whence day is begotten : thou art
humility, the mother of true wisdom : thou art kingly policy, the parent
of order : thou art modesty, the progenitrix of affection : thou art desire,
of whom love is born : thou art contentment, whence resignation is
derived: thou art intelligence, the mother of knowledge: thou art
patience, the parent of fortitude : thou art the heavens, and thy children
are the stars : and from thee does all that exists proceed. Such, goddess,

> It is mentioned in the preceding chap- gavata makes Kansa spare them, and re-
ter that they were all put to death, in store them to their parents, as he had
which the Hari Vansa concurs. The Bh^- nothing to apprehend from their existence.

PRAISES OF DEVAkI.

501

and thousands more, are thy mighty faculties ; and now innumerable are
the contents of thy womb, O mother of the universe. The whole earth,
decorated with oceans, rivers, continents, cities, villages, hamlets, and
towns; all the fires, waters, and winds; the stars, asterisms, and planets;
the sky, crowded with the variegated chariots of the gods, and ether, that
provides space for all substance ; the several spheres of earth, sky, and
heaven; of saints, sages, ascetics, and of Brahm^i; the whole egg of
Brahm4, with all its population of gods, demons, spirits, snake-gods,
fiends, demons, ghosts, and imps, men and animals, and whatever crea-
tures have life, comprised in him who is their eternal lord, and the object
of all apprehension ; whose real form, nature, name, and dimensions are
not within human apprehension — are now with that Vishfiu in thee.
Thou art Sw4h& ; thou art Swadhd ; thou art wisdom, ambrosia, light,
and heaven. Thou hast descended upon earth for the preservation of
the world. Have compassion upon us, O goddess, and do good unto the
world. Be proud to bear that deity by whom the universe is upheld.”

CHAP. III.

Birth of Kriahna : conveyed by Vasudeva to Mathurfi, and exchanged with the new-born

daughter of Yasodii. Kansa attempts to destroy the latter, who becomes Toganidrfi.

X HUS eulogized by the gods, Devaki bore in her womb the lotus-eyed
deity, the protector of the world. The sun of Achyuta rose in the dawn
of Devaki to cause the lotus petal of the universe to expand. On the
day of his birth the quarters of the horizon were irradiate with joy, as if
moonlight was diffused over the whole earth. The virtuous experienced
new delight, the strong winds were hushed, and the rivers glided tran-
quilly, when Jandrddana was about to be born. The seas with their
own melodious murmurings made the music, whilst the spirits and the
nymphs of heaven danced and sang : the gods, walking the sky, show-
ered down flowers upon the earth, and the holy fires glowed with a mild
and gentle flame. At midnight, when the supporter of all was about to
be born, the clouds emitted low pleasing sounds, and poured down rain
of flowers.

As soon as Anakadundubhi beheld the child, of the complexion of
the lotus leaves, having four arms, and the mystic mark Srivatsa on his
breast, he addressed him in terms of love and reverence, and represented
the fears he entertained of Kansa. “ Thou art born,” said Vasudeva,
“ O sovereign god of gods, bearer of the shell, the discus, and the mace ;
but now in mercy withhold this thy celestial form, for Kansa will
assuredly put me to death when he knows that thou hast descended in
my dwelling.” Devaki also exclaimed, “ God of gods, who art all things,
who comprisest all the regions of the world in thy person, and who by
thine illusion hast assumed the condition of an infant, have compassion
upon us, and forego this thy four- armed shape, nor let Kansa, the
impious son of Diti, know of thy descent.”

To these applications Bhagavat answered and said, “ Princess, in
former times I was prayed to by thee and adored in the hope of progeny:
thy prayers have been granted, for I am born thy son.” So saying, he
was silent : and Vasudeva, taking the babe, went out that same night ;
for the guards were all charmed by Yoganidrd, as were the warders at

KANSA ATTEMPTS IN VAIN TO DESTROY YOGANIDRA. 503

the gates of Matburd, and they obstructed not the passage of Anaka-
dundubhi. To protect the infant from the heavy rain that fell from the
clouds of night, ^esha, the many-headed serpent, followed Vasudeva,
and spread his hoods above their heads ; and when the prince, with the
child in his arms, crossed the Yamund river, deep as it was, and dan-
gerous with numerous whirlpools, the waters were stilled, and rose not
above his knee. On the bank he saw Nanda and the rest, who had
come thither to bring tribute due to Kansa ; but they beheld him not K
At the same time Ya^d was also under the influence of Yoganidrd,
whom she had brought forth as her daughter, and whom the prudent
Vasudeva took up, placing his son in her place by the side of the
mother: he then quickly returned home. When Ya^dd awoke, she
found that she had been delivered of a boy, as black as the dark leaves
of the lotus, and she was greatly rejoiced.

Vasudeva, bearing ofl* the female infant of Yaik>dd, reached his man-
sion unobserved, and entered and placed the child in the bed of Devaki :
he then remained as usual. The guards were awakened by the cry of
the new-born babe, and, starting up, they sent word to Kansa that
Devaki had borne a child. Kansa immediately repaired to the residence
of Vasudeva, where he seized upon the infant. In vain Devaki convul-
sively entreated him to relinquish the child : be threw it ruthlessly
against a stone ; but it rose into the sky, and expanded into a gigantic
figure, having eight arms, each wielding some formidable weapon. This
terrific being laughed aloud, and said to Kansa, “ What avails it thee,
Kansa, to have hurled me to the ground ? he is born who shall kill thee,
the mighty one amongst the gods, who was formerly thy destroyer. Now
quickly secure him, and provide for thine own welfare.” Thus having
spoken, the goddess, decorated with heavenly perfumes and garlands,
and hymned by the spirits of the air, vanished from before the eyes of
Bhoja rdjd^,

> The Bh^gavata more consistently or tax (kara) to Kansa.
makes Vasudeva find Nanda and the rest ^ Chief of the tribe of Bhoja, a branch
fast asleep in their houses, and subse- of the Yadavas : see p. 424.
quently describes their bringing tribute

CHAP. IV.

Kansa addresses his friends, announces their danger, and orders male children to be

put to death.

XaNSA, much troubled in mind, summoned all his principal Asuras,
Pralamba, Kesin, and the rest, and said to them, “O valiant chiefs,
Pralamba, Ke4in, Dhenuka, P6tan4, Arish'ta, and all the rest of you,
hear my words. The vile and contemptible denizens of heaven are assi-
duously plotting against my life, for they dread my prowess : but, heroes,
1 hold them of no account. What can the impotent Indra, or the ascetic
Kara, perform ? or what can Hari accomplish, except the murder of his
foes by fraud? What have we to fear from the Adityas, the Vasus, the
Agnis, or any others of the immortals, who have all been vanquished by
my resistless arms? Have I not seen the king of the gods, when he had
ventured into the conflict, quickly retreat from the field, receiving my
shafts upon his back, not bravely upon his breast? When in resentment
he withheld the fertilizing showers from my kingdom, did not my arrows
compel the clouds to part with their waters, as much as were required?
Are not all the monarchs of the earth in terror of my prowess, and
subject to my orders, save only Jardsandha my sire *? Now, chiefs of the
Daitya race, it is my determination to inflict still deeper degradation
upon these evil-minded and unprincipled gods. Let therefore every man
who is notorious for liberality (in gifts to gods and Brahmans), every
man who is remarkable for his celebration of sacrifices, be put to death,
that thus the gods shall be deprived of the means by which they subsist.
The goddess who has been born as the infant child of Devaki has
announced to me that he is again alive who in a former being was my
death. Let therefore active search be made for whatever young children
there may be upon earth, and let every boy in whom there are signs of
unusual vigour be slain without remorse.”

Having issued these commands, Kansa retired into his palace, and
liberated Vasudeva and Devaki from their captivity. “ It is in vain,”

‘ Jardsandha, prince of Magadhd, was the father-in-law of Kansa.

VASUDETA AMD DEVAKi LIBERATED.

506

said he to them, “ that 1 have slain all your children, since after all he
who is destined to kill me has escaped. It is of no use to regret the
past. The children you may hereafter have may enjoy life unto its
natural close ; no one shall cut it short.” Having thus conciliated them,
Kansa, alarmed for himself, withdrew into the interior apartments of his
palace.

CHAP. V.

Nanda returns with the infants Krishna and Balar&na to Gh>kula. Pdtan& killed by
the former. Fiayers of Nanda and Tasodfi.

When Vasudeva was set at liberty, he went to the waggon of Nanda,
and found Nanda there rejoicing that a son was horn to him K Yasudeva
spake to him kindly, and congratulated him on haying a son in his old
age. “ The yearly tribute,” he added, “ has been paid to the king, and
men of property should not tarry near the court, when the business that
brought them there has been transacted. Why do you delay, now that
your affairs are settled? Up, Nanda, quickly, and set off to your own
pastures ; and let this boy, the son whom Rohihi has borne me, accom-
pany you, and be brought up by you as this your own son.” Accord-
ingly Nanda and the other cowherds, their goods being placed in their
waggons, and their taxes having been paid. to the king, returned to their
village.

Some time after they were settled at Gokula, the female fiend P6tan&,
the child-killer, came thither by night, and finding the little Krishfia
asleep, took him up, and gave him her breast to suck*. Now whatever
child is suckled in the night by P6tan4 instantly dies ; but Krishfia,
laying hold of the breast with both hands, sucked it with such violence,
that he drained it of the life ; and the hideous Phtand, roaring aloud,
and giving way in every joint, fell on the ground expiring. The inha-
bitants of Vraja awoke in alarm at the cries of the fiend, ran to the spot,
and beheld Pfitand lying on the earth, and Krishfia in her arms. Ya4od&
snatching up Krishfia, waved over him a cow-tail brush to guard him
from harm, whilst Nanda placed dried cow-dung powdered upon his

> It is literally ‘ went to the cart’ or Yasudeva does not <juit Mathuri, but goes
* waggon mn l as if Nanda to the halting ground of Nanda, who has
and his family dwelt in such a vehicle, as come to that city to pay his taxes :
the Scythians are said to have done. The I explained by the comment, irpr

commentator explains S^akafa (^FK?) * the I

place of loosing or unharnessing the wag- ‘ In the Hari Vans'a this female fiend is
gon ; 9i4i2li|<h^fP!i||4 I In the Bhdgavata, described as coining in the shape of a bird.

PI^TANA KILLED BY KRISHNA.

head ; he gave him also an amulet ^ saying at the same time, “ May
Hari, the lord of all beings without reserve, protect you ; he from the
lotus of whose navel the world was developed, and on the tip of whose
tusks the globe was upraised from the waters. May that Ke^va, who
assumed the form of a boar, protect thee. May that Ke^va, who, as the
man-lion, rent with his sharp nails the bosom of his foe, ever protect
thee. May that Ke^ava, who, appearing first as the dwarf, suddenly
traversed in all his might, with three paces, the three regions of the
universe, constantly defend thee. May Govinda guard thy head ; Ke-
6ava thy neck; Vishfiu thy belly; Jandrddana thy legs and feet; the
eternal and irresistible N4rdyafia thy face, thine arms, thy mind, and
faculties of sense. May all ghosts, goblins, and spirits malignant and
unfriendly, ever fly thee, appalled by the bow, the discus, mace, and
sword of Vishfiu, and the echo of his shell. May Yaikun'tha guard thee
in the cardinal points; and in the intermediate ones, Madhusddana.
May Rishike^ defend thee in the sky, and Mahidhara upon earth.”
Having pronounced this prayer to avert all evil, Nanda put the child to
sleep in his bed underneath the waggon. Beholding the vast carcass of
Pfitand, the cowherds were filled with astonishment and terror.

^ The Raksh^, the preserver, or pre-
servative agunst charms, is a piece of
thread or silk, or some more costly mate-
rial, bound round the wrist or arm, vtith
an appropriate prayer such as that in the
text. Besides its application to children,
to avert the effects of evil eyes, or to pro-
tect them against Dains or witches, there
is one day in the year, the R^klu Pur-
nimfi, or full moon in the month of S^ravan

(July — ^August), when it is bound upon
the wrists of adults by friendly or kindred
Brahmans, with a short prayer or bene-
diction. The Rakhi is also sent sometimes
by persons of distinction, and especially
by females, to members of a different
family, or even race and nation, to inti-
mate a sort of brotherly or sisterly adop-
tion. Tod’s Rajasthan, 1. 312.

CHAP. VI.

Bjiahna overturns a waggon ; casts down two trees. The Gopas depart to Vrindivana.

Sports of the boys. Description of the season of the rains.

On one occasion, whilst Madhushdana was asleep underneath the
waggon, he cried for the breast, and kicking up his feot he overturned
the vehicle, and all the pots and pans were upset and broken. The
cowherds and their wives, hearing the noise, came exclaiming, *‘Ah!
ah !” and there they found the child sleeping on his back. “ Who could
have upset the waggon?” said the cowherds. “ This child,” replied jaome
boys, who witnessed the circumstance ; “ we saw him,” said they, “ cry-
ing, and kicking the waggon with his feet, and so it was overturned ; no
one else had any thing to do with it.” The cowherds were exceedingly
astonished at this account ; and Nanda, not knowing what to think, took
up the boy ; whilst Ya4od4 offered worship to the broken pieces of pots
and to the waggon, with curds, flowers, fruit, and unbruised grain.

The initiatory rites requisite for the two boys were performed by
Garga, who was sent to Gokula by Vasudeva for that purpose : he cele-
brated them without the knowledge of the cowherds^; and the wise sage,
eminent amongst the wise, named the elder of them Rdma, and the other
Krishha. In a short time they began to crawl about the ground, sup-
porting themselves on their hands and knees, and creeping every where,
often amidst ashes and filth. Neither Rohihi nor Yaik)d& was able to
prevent them from getting into the cowpens, or amongst the calves,
where they amused themselves by pulling their tails. As they disre-
garded the prohibitions of Ya4od&, and rambled about together con-
stantly, she became angry, and taking up a stick, followed them, and
threatened the dark-complexioned Krishha with a whipping. Fastening
a cord round his waist, she tied him to the wooden mortar ^ and being in

' The BlUigavata describes Garga’s in- of the two boys, secret from the Gopas.
terview with Nanda, and the inducements Gaiga there describes himself as the Por-
of the latter to keep the former’s celebra- dhit, or family priest, of the T£davas. ^
tion of the Sansk^ras, or initiatory rites ^ The Uldkhala, or mortar is a large

KRISHl^A OVERTURNS TWO TREES.

609

a great passion, she said to him, “ Now, you naughty boy, get away from
hence if you can.” She then went about her domestic affairs. As soon
as she had departed, the lotus-eyed Krishha, endeavouring to extricate
himself, pulled the mortar after him to the space between two Aijuna
trees that grew near together : having dragged the mortar between these
trees, it became wedged awry there, and as Krishha pulled it through, it
pulled down the trunks of the trees. Hearing the crackling noise, the
people of Vraja came to see what was the matter, and there they beheld
the two large trees, with shattered stems and broken branches, prostrate
on the ground, with the child fixed between them, with a rope round his
belly, laughing, and shewing his white little teeth, just budded. It is
hence that Krishtia is called Dfimodara, from the binding of the rope
(d4ma) round his belly (udara)^. The elders of the cowherds, with
Nanda at their head, looked upon these circumstances with alarm, con-
sidering them as of evil omen. “ We cannot remain in this place,” said
they ; “ let us go to some other part of the forest ; for here many evil
signs threaten us with destruction ; the death of P6tand, the upsetting of
the waggon, and the fall of the trees without their being blown down by
the wind. Let us depart hence without delay, and go to Vrinddvana,
where terrestrial prodigies may no more disturb us.”

Having thus resolved, the inhabitants of Vraja communicated their
intention to their families, and desired them to move without delay.
Accordingly they set off with their waggons and their cattle, driving
before them their bulls and cows and calves; the fragments of their
household stores they threw away, and in an instant Vraja was over-
spread with flights of crows. Vrind4vana was chosen by Krishha, whom
acts do not affect, for the sake of providing for the nourishment of the

wooden bowl on a solid stand of timber, Our text, and that of the Hari Yansa,
both cut out of one piece; the pestle is take no notice of the legend of Nalaku-
also of wood ; and they are used chiefly vera and Manigriva, sons of Kuvera, who,
for bruising or threshing unwinnowed com, according to the Bh^avata, had been
and separating the chaff from the grain, metamorphosed, through a curse of Nfi-
As important agents in household eco- rada, into these two trees, and for whose
nomy, they are regarded as sacred, and liberation this feat of Krishna was in-
even hymned in the Vedas. tended.

6 o

510 THE OOPAS REMOVE TO VRINDAVANA.

kine; for there in the hottest season the new grass springs up as
verdantly as in the rains. Having repaired, then, from Vraja to Vrin-
divana, the inhabitants of the former drew up their waggons in the form
of a crescent^.

As the two boys, R4ma and D4modara, grew up, they were ever
together in the same place, and engaged in the same boyish sports.
They made themselves crests of the peacocks’ plumes, and garlands of
forest flowers, and musical instruments of leaves and reeds, or played
upon the pipes used by the cowherds : their hair was trimmed like the
wings of the crow ®, and they resembled two young princes, portions of
the deity of war: they were robust, and they roamed about, always
laughing and playing, sometimes with each other, sometimes with other
boys; driving along with the young cowherds the calves to pasture.
Thus the two guardians of the world were keepers of cattle, until they
had attained seven years of age, in the cow-pens of Vrind^van.

Then came on the season of the rains, when the atmosphere laboured
with accumulated clouds, and the quarters of the horizon were blended
into one by the driving showers. The waters of the rivers rose, and
overflowed their banks, and spread beyond all bounds, like the minds of
the weak and wicked transported beyond restraint by sudden prosperity.
The pure radiance of the moon was obscured by heavy vapours, as the
lessons of holy writ are darkened by the arrogant scofis of fools (and
unbelievers). The bow of Indra held its place in the heavens all
unstrung, like a worthless man elevated by an injudicious prince to
honour. The white line of storks appeared upon the back of the cloud,
in such contrast as the bright conduct of a man of respectability opposes
to the behaviour of a scoundrel. The ever-fltful lightning, in its new
alliance with the sky, was like the friendship of a profligate for a man

* The Hari Vansa, not satisfied with the moval, Krishna converts the hairs of his
prodigies which had alarmed the cowherds, body into hundreds of wolves, who so
adds another, not found, it is believed, any harass and alarm the inhabitants of Vraja,
where else. The emigration, according to that they determine to abandon their homes,
that work, originates, not with the Gopas, ‘ The K&ka-paksha, or crow’s wing, im-
but the two boys, who wish to go to Vrin- plies the hair left on each side of the head,
divana, and in order to compel the re- the top being shaved.

SPORTS OF RAMA AND KRISHNA.

511

of worth. Overgrown by the spreading grain, the paths were indis-
tinctly traced, like the speech of the ignorant, that conveys no positive
meaning.

At this time Krishha and Rdma, accompanied by the cow-boys,
traversed the forests, that echoed with the hum of bees and the pea-
cock’s cry. Sometimes they sang in chorus, or danced together ; some-
times they sought shelter from the cold beneath the trees; sometimes
they decorated themselves with flowery garlands, sometimes with pea-
cocks’ feathers ; sometimes they stained themselves of various hues with
the minerals of the mountain ; sometimes weary they reposed on beds of
leaves, and sometimes imitated in mirth the muttering of the thunder-
cloud; sometimes they excited their juvenile associates to sing, and
sometimes they mimicked the cry of the peacock with their pipes. In
this manner participating in various feelings and emotions, and affec-
tionately attached to each other, they wandered, sporting and happy,
through the wood. At eveningtide came Krishha and Balardma, like
two cow-boys, along with the cows and the cowherds. At eveningtide
the two immortals, having come to the cow- pens, joined heartily in
whatever sports amused the sons of the herdsmen.

CHAP. VII.

Krishna combats the serpent K41iya : alarm of his parents and companions : he over-
comes the serpent, and is propitiated by him : commands him to depart from the
Yamuna river to the ocean.

One day Krishfra, unaccompanied by R&ma, went to Vrind&van: he
was attended by a troop of cowherds, and gaily decorated with wild
flowers. On his way he came to the Yamun&, which was flowing in
sportive undulations, and sparkling with foam, as if with smiles, as the
waves dashed against the borders. Within its bed, however, was the
fearful pool of the serpent Kdliya, boiling with the fires of poison from
the fumes of which, large trees upon the bank were blighted, and by
whose waters, when raised by a gale into the air, birds were scorched.
Beholding this dreadful lake, which was like another mouth of death,
Madhusfidana reflected that the wicked and poisonous K^liya, who had
been vanquished by himself (in the person of Garuda), and had been
obliged to fly from the ocean (where he had inhabited the island Rama-
fiaka), must be lurking at its bottom, and defiling the Yamund, the
consort of the sea, so that neither men nor cattle could slake their thirst
by her waters. Such being the case, he determined to dislodge the N6ga,
and enable the dwellers of Vraja to frequent the vicinage without fear;
for it was the especial purpose he considered of his descent upon earth
to reduce to subjection all such violators of law. “ Here,” thought he,
“ is a Kadamba tree, which is sufiiciently near ; I can climb up it, and
thence leap into the serpent’s pool.” Having thus resolved, he bound
his clothes tightly about him, and jumped boldly into the lake of the
serpent-king. The waters, agitated by his plunge amidst them, were
scattered to a considerable distance from the bank, and the spray falling
upon the trees, they were immediately set on fire by the heat of the

' The commentator says this means no- found in the bed or on the borders of the
thing more than that the waters of the Jumna: the hot well of Sita-kund, near
pool were hot: tnwft i Mongir, is not far from the Ganges.

I do not know if hot springs have been

KRISHIAa combats KilLivA.

513

pc^nous vapour combined with the water ; and the whole horizon was in
a blaze. Krishha, having dived into the pool, struck his arms in defi-
ance ^ and the snake-king, hearing the sound, quickly came forth: his
eyes were coppery red, and his hoods were flaming with deadly venom :
he was attended by many other powerful and poisonous snakes, feeders
upon air, and by hundreds of serpent-nymphs, decorated with rich
jewels, whose earrings glittered with trembling radiance as the wearers
moved along. Coiling themselves around Krishna, they all bit him with
teeth from which fiery poison was emitted. Krishna’s companions,
beholding him in the lake, encompassed by the snakes, twining around
him, ran off to Vraja, lamenting and bewailing aloud his fate. “ Krishha,”
they called out, “ has foolishly plunged into the serpent's pool, and is there
bitten to death by the snake-king ! Come and see.” The cowherds and
their wives and Yasodd, hearing this news, which was like a thunderbolt,
ran immediately to the pool, frightened out of their senses, and crying,
Alas! alas! where is he?” The Gopis were retarded by Ya4od4, who
in her agitation stumbled and slipped at every step ; but Nanda and the
cowherds and the invincible Rdma hastened to the banks of the Yamun4,
eager to assist Krishna. There they beheld him apparently in the power
of the serpent-king, encompassed by twining snakes, and making no
effort to escape. Nanda, as soon as be set his eyes upon his son, became
senseless ; and Ya4od4 also, when she beheld him, lost all consciousness.
The Gopis, overcome with sorrow, wept, and called affectionately, and
with convulsive sobs, upon Ke4ava. “ Let us all,” said they, “ plunge
with Ya4od4 into the fearful pool of the serpent-king. We cannot return
to Vraja; for what is day, without the sun? what night, without the
moon? what is a herd of heifers, without its lord? what is Vraja, without
Krishfia? Deprived of him, we will go no more to Gokula. The forest
will lose its delights ; it will be like a lake without water. When this
dark lotus leaf complexioned Hari is not present, there is no joy in the
maternal dwelling. How strange is this ! And as for you, ye cowherds,
how, poor beings, will you live amidst the pastures, when you no longer

> snapping the upper part of one arm with die hand of the other is a common act of
defiance amongst Indian athlete.

514

KRISHNA TRAMPLES ON THE SERPENT ;

behold the brilliant lotus eyes of Hari? Our hearts hare been wiled
away by the music of his voice. We will not go without Puhdarikiksha
to the folds of Nanda. Even now, though held in the coils of the
serpent-king, see, friends, how his face brightens with smiles as u'e gaze
upon him.”

When the mighty son of Rohihi, Balardma, heard these exclamations
of the Gopis, and with disdainful glance beheld the cowherds overcome
with terror, Nanda gazing fixedly upon the countenance of his son, and
Ya^d4 unconscious, he spake to Krishfia in his own character: “What
is this, O god of gods ! the quality of mortal is sufficiently assumed ; dost
thou not know thyself eternal ? Thou art the centre of creation, as the
nave is of the spokes of a wheel. A portion of thee have I also been
born, as thy senior. The gods, to partake of thy pastimes as man, have
all descended under a like disguise ; and the goddesses have come down
to Gokula to join in thy sports. Thou, eternal, hast last of all appeared
below. Wherefore, Krishna, dost thou disregard these divinities, who, as
cowherds, are thy friends and kin ? these sorrowing females, who also are
thy relations? Thou hast put on the character of man; thou hast exhi-
bited the tricks of childhood : now let this fierce snake, though armed
with venomed fangs, be subdued (by thy celestial vigour).”

Thus reminded of his real character by Rdma, Krishna smiled gently,
and speedily extricated himself from the coils of the snakes. Laying
hold of the middle hood of their chief with both his hands, he bent it
down, and set his foot upon the hitherto unbended head, and danced
upon it in triumph. Wherever the snake attempted to raise his head, it
was again trodden down, and many bruises were inflicted on the hood
by the pressure of the toes of Krishfia. Trampled upon by the feet of
Krishha, as they changed position in the dance, the snake fainted, and
vomited forth much blood K Beholding the head and neck of their lord
thus injured, and the blood flowing from his mouth, the females of the
snake-king implored the clemency of Madhushdana. “ Thou art recog-

3 The expressions are and bhrama or pirouette ; the latter is the

t and Rechaka and Danda- a-plomb or descent. It is also read Dan-
pita are said to be different dispositions dapida-nipata, the &lling of the feet, like
of the feet in dancing ; variations of the that of a club.

AND IS PROPITIATED BY HIM.

515

nised, O god of gods !” they exclaimed ; “ thou art the sovereign of all ;
thou art light supreme, inscrutable ; thou art the mighty lord, the portion
of that supreme light. The gods themselves are unable worthily to praise
thee, the lord self-existent : how then shall females proclaim thy nature ?
How shall we fully declare him of whom the egg of Brahm4, made up of
earth, sky, water, fire, and air, is but a small portion of a part? Holy
sages have in vain sought to know thy eterpal essence. We bow to that
form which is the most subtile of atoms, the largest of the large ; to him
whose birth is without a creator, whose end knows no destroyer, and who
alone is the cause of duration. There is no wrath in thee ; for thine is
the protection of the world ; and hence this chastisement of Kdliya. Yet
hear us. Women are to be regarded with pity by the virtuous : animals
are humanely treated even by fools. Let therefore the author of wisdom
have compassion upon this poor creature. Thyself, as an oviparous,
hooded snake, art the upholder of the world. Oppressed by thee, he
will speedily perish. What is this feeble serpent, compared to thee in
whom the universe reposes? Friendship and enmity are felt towards
equals and superiors, not for those infinitely beneath us. Then, sovereign
of the world, have mercy upon us. This unfortunate snake is about to
expire : give us, as a gift of charity, our husband.”

When they had thus spoken, the N4ga himself, almost exanimate,
repeated feebly their solicitations for mercy. “ Forgive me,” he mur-
mured, “ O god of gods ! How shall I address thee, who art possessed,
through thine own strength and essence, of the eight great faculties, in
energy unequalled ? Thou art the supreme, the progenitor of the supreme
(Brahmd) : thou art the supreme spirit, and from thee the supreme pro-
ceeds : thou art beyond all finite objects ; how can I speak thy praise ?
How can I declare his greatness, from whom come Brahm^, Rudra,
Chandra, Indra, the Maruts, the A4wins, the Yasus, and Adityas; of
whom the whole world is an infinitely small portion, a portion destined
to represent his essence; and whose nature, primitive or derived, Brahmd
and the immortals do not comprehend ? How can I approach him, to
whom the gods offer incense and flowers culled from the groves of
Nandana; whose incarnate forms the king of the deities ever adores,
unconscious of his real person ; whom the sages, that have withdrawn

516

kalIya banished to the ocean.

their senses from all external objects, worship in thought, and enshrining
his image in the purposes of their hearts, present to it the flowers of
sanctity*? I am quite unable, O god of gods, to worship or to hymn thee.
Thy own clemency must alone influence thy mind to shew me compassion.
It is the nature of snakes to be savage, and 1 am born of their kind :
hence this is my nature, not mine offence. The world is created, as it is
destroyed, by thee ; and the species, form, and nature of all things in the
world are thy work. Even such as thou hast created me in kind, in
form, and in nature, such I am, and such are my actions : should 1 act
differently, then indeed should 1 deserve thy punishment, for so thou
hast declared®. Yet that I have been punished by thee is indeed a
blessing ; for punishment from thee alone is a favour. Behold I am now
without strength, without poison ; deprived of both by thee. Spare me
my life ; I ask no more. Command me what I shall do.”

Being thus addressed by Kaliya, Krishha replied, “You must not
tarry here, nor any where in the stream of the Yamun6; depart immedi-
ately, with your family and followers, to the sea ; where Garuda, the foe
of the serpent race, will not harm you, when he sees the impressions of
my feet upon your brow.” So saying, Hari set the snake-king at liberty,
who, bowing reverentially to his victor, departed to the ocean ; abandon-
ing, in the sight of all, the lake he had haunted, accompanied by all his
females, children, and dependants. When the snake was gone, the Gopas
hailed Govinda, as one risen from the dead, and embraced him, and
bathed his forehead with tears of joy : others, contemplating the water of
the river, now freed from peril, were filled with wonder, and sang the
praise of Krishha, who is unaffected by works. Thus eminent by his
glorious exploits, and eulogized by the Gopas and Gopis, Krishha
returned to Vraja.

* Bbdva-pushpas : there are said to be caste and condition, and any deviation from

eight such flowers, clemency, self-restraint, them merits punishment ; as by the texts,
tenderness, patience, resignation, devotion, hrfkVTVnd l ‘ In following prohibited
meditation, and truth. observances, a person is punishable and

* Both in the Vedas and in the insti- fiviNlfll i ‘ Who

tutes of law ; where it is enjoined that does acts unsuited to his natural disposi-
every one shall discharge the duties of his tion, incurs guilt.’

CHAP. vm.

The demon Dhenuka destroyed by Rama.

Again, tending upon the herds, Ke^ava and Rama wandered through
the woods, and on one occasion came to a pleasing grove of palms,
where dwelt the fierce demon Dhenuka, feeding upon the flesh of deer.
Beholding the trees covered with fruit, and desirous of gathering it, the
cowherds called out to the brothers, and said, “ See, Rdma; see, Krishha;
in this grove, belonging to the great Dhenuka, the trees are loaded with
ripe fniit, the smell of which perfumes the air : we should like to eat
some. Will you throw some down ?” As soon as the boys had spoken,
Sankarshafla and Krishha shook the trees, and brought down the fruit
on the ground. Hearing the noise of the falling fruit, the fierce and
malignant demon Dhenuka, in the form of an ass, hastened to the spot
in a great passion, and began to kick Rdma on the breast with his
hinder heels. Rdma, however, seized him by both hind legs, and whirl-
ing him round until he expired, tossed his carcass to the top of a palm
tree, from the branches of which it struck down abundance of fruit, like
rain drops poured upon earth by the wind. The animals that were of
kin to Dhenuka came running to his aid ; but Krishna and R4ma treated
them in the same manner, until the trees were laden with dead asses,
and the ground was strewed with ripe fruit. Henceforward the cattle
grazed unobstructed in the palm grove, and cropped the new pasturage,
where they had never before ventured ^

1 This exploit is related in the BMga- not always in the same [place : it more
vata, Hari Vans'a, and other Vaishnava commonly precedes the legend of the dis-
Pur&ias, much in the same strain, but comhture of lUhya.

CHAP. IX.

Sports of the boys in the forest. Pralamba the Asura comes amongst them : is
destroyed by Rdma, at the command of Krishna.

W HEN the demon in the form of an ass, and all his tribe, had been
destroyed, the grove of palms became the favourite resort of the Gopas
and their wives, and the sons of Vasudeva, greatly pleased, repaired to
the Bh^ndira bg tree. They continued to wander about, shouting and
singing, and gathering fruits and flowers from the trees ; now driving the
cows afar to pasture ; now calling them by their names ; now carrying
the foot-ropes of the kine upon their shoulders ; now ornamenting them-
selves with garlands of forest flowers, they looked like two young bulls
when the horns first appear. Attired Ihe one in yellow, and the other in
sable garments, they looked like two clouds, one white, and one black,
surmounted by the bow of Indra. Sporting mutually with frolics bene-
ficial to the world, they roamed about like two monarchs over all the
collected sovereigns of the earth. Assuming human duties, and main-
taining the human character, they strayed through the thickets, amusing
themselves with sports suited to their mortal species and condition, in
swinging on the boughs of trees, or in boxing and wrestling and hurling
stones.

Having observed the two lads thus playing about, the Asura Pra-
lamba, seeking to devour them, came amongst the cowherd boys in the
shape of one of themselves, and mixed, without being suspected, in their
pastimes ; for he thought, that, thus disguised, it would not be difiicult
to find an opportunity to kill, first Krishna, and afterwards the son of
Rohifii. The boys commenced playing at the game of leaping like deer,
two and two together ^ Govinda was matched with Sriddman, and

’ Jumping with both feet at once, as that holds out longest, or comes to a given
deer bound, two boys together: the one point first, is the victor, and the van-

PRALAMBA RUNS AWAY WITH RAMA.

519

Balarama with Pralamba: the other boys were coupled with one another,
and went leaping away. Govinda beat his companion, and Balardma
his; and the boys who were on Krishna’s side were also victorious.
Carrying one another, they reached the Bhdhdira fig ; and from thence
those who were victors were conveyed back to the starting-ground by
those who were vanquished. It being Pralamba’s duty to carry San-
karshana, the latter mounted upon his shoulders, like the moon riding
above a dark cloud ; and the demon ran off with him, but did not stop :
finding himself, however, unable to bear the weight of Balar&ma, he
enlarged his bulk, and looked like a black cloud in the rainy season.
Balardma beholding him like a scorched mountain, his head crowned
with a diadem, and his neck hung round with garlands, having eyes as
large as cart wheels, a fearful form, and shaking the earth with his tread,
called out, as he was carried away, to his brother, “ Krishfia, Krishna,
1 am carried otf by some demon, disguised as a cowherd, and huge as a
mountain ! What shall 1 do ? Tell me, Madhusudana : the villain runs
away with speed!” Krishna opened his mouth, smiling, for he well
knew the might of the son of Rohifii, and replied, “Why this subtle
pretext of merely mortal nature ? thou who art the soul of all the most
subtile of subtile things. Remember yourself, the radical cause of the
whole world ; born before all cause, and all that is alone when the world
is destroyed. Dost thou not know that you and I are alike the origin of
the world, who have come down to lighten its load ? The heavens are
thy head; the waters are thy body; earth is thy feet; thy mouth is
eternal fire ; the moon is thy mind ; the wind thy breath ; thy arms and
hands are the four regions of space. Thou hast, O mighty lord, a
thousand heads, a thousand hands and feet and bodies ; a thousand
Brahm&s spring from thee, who art before all, and whom the sages praise
in myriads of forms. No one but I knoweth thy divine person. Thy
incarnate person is glorified by all the gods. Knowest thou not, that, at
the end of all, the universe disappears in thee? that, upheld by thee, this

quished is then bound to cany him to The Bhigavata does not specify the game,
the goal, if not already attained, and back but mentions that the vanquished carry
again to the starting-post, on his shoulders, the victors on their backs.

520

RAMA ENCOURAGED BY KRISHj^A :

earth sustains living and inanimate things? and that, in the character of
uncreated time, with its divisions of ages, developed from an instant,
thou devourest the world? As the waters of the sea, when swallowed up
by submarine flame, are recovered by the winds, and thrown, in the
form of snow, upon the Himdchala, where coming into contact with the
rays of the sun, they reassume their watery nature^; so the world, being
devoured by thee at the period of dissolution, becomes of necessity, at
the end of every Kalpa, the world again, through thy creative efforts.
Thou and 1, soul of the universe, are but one and the same cause of the
creation of the earth, although, for its protection, we exist in distinct
individuals. Calling to memory who thou art, O being of illimitable
might, destroy of thyself the demon. Suspending a while your mortal
character, do what is right.”

Thus reminded by the magnanimous Krishha, the powerful Baladeva
laughed, and squeezed Pralamba with his knees, striking him at the
same time on the head and face with his fists, so as to beat out both his

^ This passage is read and explained
differently in different copies. In some
it is, vni w

II And this is explained, ^

jpflw wwpmursii ^ Nmflfh

n ‘The water of the ocean, devoured
by the fire called Vadava, becoming con-
densed, or in the form of dew or snow, is
seized by the wind called Kastaka, from
which the Vadava fire has departed, con-
sisting of a pipe of the solar rays, and
being placed in the air, lies or is on the
Him&;hala,’ &c. This is rather an awk-
ward and confused representation of the
notion, and the other reading is somewhat
preferable: it consists simply in substitut-
ing unf for 1 that is, according to the
commentary, Wf HtlflP •nn

vr«ii flpn

fifrf faired ttftjjw ftml ‘The

water devoured by the fire is thrown by
the wind Ka^ made of a solar ray &c., on
the Himachalay where it assumes the form
of snow and so on. However disfigured
by inaccurate views of some of the instru-
ments in operation^ the physiology is in the
main very correct^ and indicates accurate
observation of natural phenomena. The
waters of the ocean, converted into vapour
by solar heat, are raised by the same in-
fluence into the air, and thence borne by
the winds to the summits of lofty moun-
tain ranges, where they are arrested by
a diminished temperature, descend in the
form of snow, and again supply the
streams that perpetually restore to the sea
the treasures of which it is as perpetually
plundered.

KILLS PRALAMBA.

621

eyes. The demon, vomiting blood from his mouth, and having his brain
forced through the skull, fell upon the ground, and expired. The Gopas,
beholding Pralamba slain, were astonished, and rejoiced, and cried out,
“ Well done,” and praised Balar4ma : and thus commended by his play-
fellows, and accompanied by Krishha, Bala, after the death of the daitya
Pralamba, returned to Gokula®.

e According to the Hari Vansa the gods strengtli (bala), and hence he derived the
themselves praised this proof of R&ma’s name of Balar^ma.

CHAP. X.

Description of autumn. Krishna dissuades Nanda from worshipping Indra: recommends
him and the Gopas to worship cattle and the mountains.

Whilst Ke^ava and Rfima were sporting thus in Vraja, the rainy
season ended, and was succeeded by the season of autumn, when the
lotus is full blown. The small Saphari fish, in their watery burrows,
were oppressed by the heat, like a man by selfish desires, who is devoted
to his family. The peacocks, no longer animated by passion, were silent
amidst the woods, like holy saints, who have come to know the unreality
of the world. The clouds, of shining whiteness, exhausted of their watery
wealth, deserted the atmosphere, like those who have acquired wisdom, and
depart from their homes. Evaporated by the rays of the autumnal sun,
the lakes were dried up, like the hearts of men when withered by the
contact of selfishness. The pellucid waters of the season were suitably
embellished by white water-lilies, as are the minds of the pure by the
apprehension of truth. Brightly in the starry sky shone the moon with
undiminished orb, like the saintly being, who has reached the last stage of
bodily existence, in the company of the pious. The rivers and lakes slowly
retired from their banks, as the wise by degrees shrink from the selfish
attachment that connects them with wife and child. First abandoned by
the waters of the lake, the swans again began to congregate, like false
ascetics, whose devotions are interrupted, and they are again assailed by
innumerable afflictions. The ocean was still and calm, and exhibited no
undulations, like the perfect sage, who has completed his course of
restraint, and has acquired undisturbed tranquillity of spirit. Every
where the waters were as clear and pure as the minds of the wise, who
behold Vishfiu in all things. The autumnal sky was wholly free from
clouds, like the heart of the ascetic, whose cares have been consumed by
the fire of devotion. The moon allayed the fervours of the sun, as discri-
mination alleviates the pain to which egotism gives birth. The clouds of
the atmosphere, the muddiness of the earth, the discoloration of the
waters, were all removed by autumn, as abstraction detaches the senses

NANDA PREPARES TO WORSHIP INDRA.

523

from the objects of perception. The exercise of inspiring, suppressing,
and expiring the vital air, was as if performed daily by the waters of the
lakes (as they were full, and stationary, and then again declined) ^

At this season, when the skies were bright with stars, Krishna, repairing
to Vraja, found all the cowherds busily engaged in preparing for a sacri-
fice to be offered to Indra^; and going to the elders, he asked them, as if
out of curiosity, what festival of Indra it was in which they took so much
pleasure. Nanda replied to his question, and said, ** Satakratu or Indra
is the sovereign of the clouds and of the waters : sent by him, the former
bestow moisture upon the earth, whence springs the grain, by which we
and all embodied beings subsist ; with which also, and with water, we
please the gods : hence too these cows bear calves, and yield milk, and
are happy, and well nourished. So when the clouds are seen distended
with rain, the earth is neither barren of corn, nor bare of verdure, nor is
man distressed by hunger. Indra, the giver of water, having drank the
milk of earth by the solar ray, sheds it again upon the earth for the
sustenance of all the world. On this account all sovereign princes offer
with pleasure sacrifices to Indra at the end of the rains, and so also do
we, and so do other people.”

When Krishfia heard this speech from Nanda in regard to the wor-
ship of Indra, he determined to put the king of the celestials into a

' A set of very poor quibbles upon the
terms of the Pi4hay4ma : or, Puraha, draw-
ing in the breath through one nostril;
literally, ‘ filling Kumbhaka, closing the
nostrils, and suppressing the breath; keep-
ing it stationary or confined, as it were in
a Kumbha, or waterpot: and Rechaka,
opening the other nostril, and emitting the
breath ; literally, ‘ purging* or ‘ depletion.’
The waters of the reservoirs, replenished
in the beginning of the autumnal season
by the previous rains, remain for a while
fuU, until they are drawn ofif for irrigation,
or reduced by evaporation: thus repre-
senting the three operations of Pdrana,

Kumbhaka, and Rechaka.

No public worship is offered to Indra
at present; and the only festival in the
Hindu kalendar, the S'akradhwajotiMna,
the erection of a flag in honour of S'akra
or Indra, should be held on the twelfth or
thirteenth of Bh£dra, which is in the very
middle of the rainy season; according to
the Tithi Tatwa, following the authority
of the Kdlika and Bhavishyottara Purwas.
The S^akradhwajotth^a is also a rite to
be performed by kings and princes. It
may be doubted, therefore, if the text
intends any particular or appointed cele-
bration.

524

KBISH^A PERSUADES THE OOPAS

passion, and replied, “ We, father, are neither cultivators of the soil, nor
dealers in merchandise ; we are sojourners in forests, and cows are our
divinities. There are four branches of knowledge, logical, scriptural,
practical, and political^. Hear me describe what practical science is.
Agriculture, commerce, and tending of cattle ; the knowledge of these
three professions constitutes practical science. Agriculture is the sub-
sistence of farmers ; buying and selling, of traders. Kine are our sup-
port. Thus the knowledge of means of support is threefold. The object
that is cultivated by any one should be to him as his chief divinity ; that
should be venerated and worshipped, as it is his benefactor. He who
worships the deity of another, and diverts from him the reward that is
his due, obtains not a prosperous station either in this world or in the
next. Where the land ceases to be cultivated there are bounds assigned,
beyond which commences the forest; the forests are bounded by the
hills, and so far do our limits extend. We are not shut in with doors,
nor confined within walls ; we have neither fields nor houses ; we wander
about happily wherever we list, travelling in our waggons^. The spirits
of these mountains, it is said, walk the woods in whatever forms they
will, or in their proper persons sport upon their own precipices. If they
should be displeased with those who inhabit the forests, then, transformed
to lions and beasts of prey, they will kill the offenders. We then are
bound to worship the mountains ; to offer sacrifices to cattle. What have
we to do with Indra? cattle and mountains are our gods. Brahmans
offer worship with prayer; cultivators of the earth adore their land-
marks ; but we who tend our herds in the forests and mountains should
worship them and our kine. Let prayer and offerings then be addressed

3 Or, Anvxkshiki the sci- * These nomadic habits are entirely lost

ence of inquiring by reasoning, Tarka sight of in the parallel passages of those
iirk), or logic: Trayi ("Wift), the three Pur&nas in which the juvenile life of
Vedas collectively, or the doctrines they Krishna is narrated. The text of the Hari
teach : Vfirtti rendered ‘ practical,^ Vansa is in most of the other verses pre-

is the knowledge of the means of acquir- cisely the same as that of the Vishnu P.,
ing subsistence : the fourth is Dan- putting however into the mouth of BMshna
daniti the science of govern- a long additional eulogium on the season

ment, both domestic and foreign. of autumn.

TO WORSHIP THE MOUNTAIN GOVARDDHANA.

525

to the mountain Govarddhana, and kill a victim in due form. Let the
whole station collect their milk without delay, and feed with it the Brah>
mans and all who may desire to partake of it. When the oblations have
been presented, and the Brahmans have been fed, let the Gopas circum-
ambulate the cows, decorated w'ith garlands of autumnal flowers. If the
cowherds will attend to these suggestions, they will secure the favour of
the mountain, of the cattle, and also mine.”

When Nanda and the other Gopas heard these words of Krishha, their
faces expanded with delight, and they said that he had spoken well.
“ You have judged rightly, child,” exclaimed they; “ we will do exactly
as you have proposed, and ofier adoration to the mountain.” Accord-
ingly the inhabitants of Vraja worshipped the mountain, presenting to it
curds and milk and flesh; and they fed hundreds and thousands of
Brahmans, and many other guests, who came to the ceremony, even as
Krishha had enjoined: and when they had made their offerings, they
circumambulated the cows and the bulls, that bellowed as loud as roaring
clouds. Upon the summit of Govarddhana, Krishha presented himself,
saying, ‘‘ I am the mountain,” and partook of much food presented by
the Gopas ; whilst in his own form as Krishna he ascended the hill along
with the cowherds, and worshipped his other self Having promised
them many blessings, the mountain-person of Krishna vanished ; and the
ceremony being completed, the cowherds returned to their station.

The Hari Yansa says, ‘an illusory
Ejishna, having become the mountain, ate
the flesh that was offered;’ NMwNPnpoh
I Of course the ‘ personi-
fied’ mountain is intended, as appears from
several of the ensuing passages; as for
instance, he says presently, ‘I am satis-
fied ; and then in his divine form he
smiled ;’ WTfTR % I

The Hari Yansa. affords here, as in so
many other places, proofs of its Dakhini

origin. It is very copious upon the homage
paid to the cattle, and their decoration with
garlands and plumes of peacocks’ feathers,
of which our text takes no notice. But
in the south of India there is a very popu-
lar festival, that of the Punjal, scarcely
known in the north, when cattle are deco-
rated and worshipped; a celebration which
has no doubt suggested to the compiler
of the Hari Yansa the details which he
describes.

CHAP. XL

Indra, offended by the loss of his offerings, causes heavy rain to deluge Gokula.
Krishna holds up the mountain Govarddhana to shelter the cowherds and then-
cattle.

Indra, being thus disappointed of his offerings, was exceedingly angry,
and thus addressed a cohort of his attendant clouds, called Samvarttaka :
“ Ho, clouds,” he said, “ hear my words, and without delay execute what
I command. The insensate cowherd Nanda, assisted by his fellows, has
withheld the usual offerings to us, relying upon the protection of Krishha.
Now, therefore, afflict the cattle, that are their sustenance, and whence
their occupation is derived, with rain and wind. Mounted upon my
elephant, as vast as a mountain peak, I will give you aid in strengthening
the tempest.” When Indra ceased, the clouds, obedient to his commands,
came down, in a fearful storm of rain and wind, to destroy the cattle. In
an instant the earth, the points of the- horizon, and the sky, were all
blended into one by the heavy and incessant shower. The clouds roared
aloud, as if in terror of the lightning's scourge, and poured down uninter*
rupted torrents. The whole earth was enveloped in impenetrable dark-
ness by the thick and volumed clouds ; and above, below, and on every
side, the world was water. The cattle, pelted by the storm, shrunk
cowering into the smallest size, or gave up their breath : some covered
their calves with their flanks, and some beheld their young ones carried
away by the flood. The calves, trembling in the wind, looked piteously
at their mothers, or implored in low moans, as it were, the succour of
Krishha. Hari, beholding all Gokula agitated with alarm, cowherds,
cowherdesses, and cattle all in a state of consternation, thus reflected :
“ This is the work of Mahendra, in resentment of the prevention of his
sacrifice, and it is incumbent on me to defend this station of herdsmen.
I will lift up this spacious mountain from its stony base, and hold it up,
as a large umbrella, over the cow-pens.” Having thus determined,
Krishha immediately plucked up the mountain Govarddhana, and held it
aloft with one hand in sport, saying to the herdsmen, “ Lo the mountain

THE MOUNTAIN HELD UP BY KRISHI^A.

527

is on high ; enter beneath it quickly, and it will shelter you from the
storm ; here you will be secure and at your ease in places defended from
the wind : enter without delay, and fear not that the mountain will fall.”
Upon this, all the people, with their herds, and their waggons and goods,
and the Gopis, distressed by the rain, repaired to the shelter of the
mountain, which Krishha held steadily over their heads ; and Krishha,
as he supported the mountain, was contemplated by the dwellers of
Vraja with joy and wonder ; and, as their eyes opened wide with aston-
ishment and pleasure, the Gopas and Gopis sang his praise. For seven
days and nights did the vast clouds sent by Indra rain upon the Gokula
of Nanda to destroy its inhabitants, but they were protected by the
elevation of the mountain ; and the slayer of Bala, Indra, being foiled in
his purpose, commanded the clouds to cease. The threats of Indra
having been fruitless, and the heavens clear, all Gokula came forth from
its shelter, and returned to its own abode. Then Krishha, in the sight
of the surprised inhabitants of the forests, restored the great mountain
Govarddhana to its original site ^

> It seems not vinlikely that this legend is related much to the same purport in
has some reference to the caves or cavern the Bhdgavata, &c. Sisupala, ridiculing
temples in various parts of India. A re- the exploit, asserts that Govarddhana was
markable representation of it occurs upon nothing more than an ant hill,
the sculptured rocks of Mahabalipur. It

CHAP. XII.

Indra comes to Gokula : praises Krishna, and makes him prince over the cattle.

Krishna promises to befriend Aijuna.

After Gokula had been saved by the elevation of the mountain,
Indra became desirous of beholding Krishfra. The conqueror of his foes
accordingly mounted his vast elephant Air^vata, and came to Govard-
dhana, where the king of the gods beheld the mighty D&modara tending
cattle, and assuming the person of a cow-boy, and, although the pre-
server of the whole world, surrounded by the sons of the herdsmen:
above his head he saw Garu'da, the king of birds, invisible to mortals,
spreading out his wings to shade the head of Hari. Alighting from his
elephant, and addressing him apart, Sakra, his eyes expanding with
pleasure, thus spake to Madhus6dana : “ Hear, Krishfra, the reason why
I have come hither; why 1 have approached thee; for thou couldest not
otherwise conceive it. Thou, who art the supporter of all, hast descended
upon earth, to relieve her of her burden. In resentment of my obstructed
rites I sent the clouds to deluge Gokula, and they have done this evil
deed. Thou, by raising up the mountain, hast preserved the cattle ; and
of a verity I am much pleased, O hero, with thy wondrous deed. The
object of the gods is now, methinks, accomplished, since with thy single
hand thou hast raised aloft this chief of mountains. I have now come
by desire of the cattle *, grateful for their preservation, in order to install
you as Upendra; and, as the Indra of the cows, thou shalt be called
Govinda^.” Having thus said, Mahendra took a ewer from his elephant

< Gobhischa chodita (ritfWv Vlflpn) ; heaven of cows and Krishna, is a modem
that is, ‘delegated,’ says the commentator, piece of mysticism, drawn from such secta-
‘ by the cow of plenty, Kdmadhenu, and rial works as the Brahma Vaivartta P. and
other celestial kine, mhabitants of Goloka, Hari Yansa.

the heaven of cows but this is evidently 2 The purport of Indra’s speech is to
unauthorized by the text, as celestial cat- explain the meaning of two of Krishna's
tie could not be grateful for preservation names, Upendra and Govinda. The com-
upon earth ; and the notion of Goloka, a mentators on the Amara Kosha agree in

IN DBA PROPITIATES KRISHl^A.

529

Airavata, and with the holy water it contained performed the regal
ceremony of aspersion. The 'cattle, as the rite was celebrating, deluged
the earth with their milk.

When Indra had, by direction of the kine, inaugurated Krishha, the
husband of Sachi said to him affectionately, “ I have thus performed
what the cows enjoined me. Now, illustrious being, hear what farther I
propose, with a view to facilitate your task. A portion of me has been
born as Aijuna, the son of Prithd : let him ever be defended by thee,
and he will assist thee in bearing thy burden. He is to be cherished by
thee, Madhushdana, like another self.” To this Krishha replied, “ I

know thy son, who has been born

explaining the first, the younger brother
of Indra, l conformably to

the synonyme that immediately follows in
the text of Amara, Indravaraja
a name that occurs also in the Mah^bha*
rata ; Krishna, as the son of Devaki, who
is an incarnation of Aditi, being born of
the latter subsequently to Indra. Govinda
is he who knows, finds, or tends cattle;
Gam vindati (nf 'pTRjflr). The Pauranik
etymology makes the latter the Indra
quasi of cows; and in this capacity
he may well be considered as a minor or
inferior Indra, such being the proper sense
of the term Upendra (Upa in composi-
tion) ; as, Upa-purfiiia, ^ a minor Purana,’
&c. The proper import of the word Upen-
dra has, how^ever, been anxiously distorted
by the sectarian followers of Krishna.
Thus the commentator on our text asserts
that Upa is here synonymous with Upari
and that Upendratwa, ^ the station
of Upendra,^ means ‘ rule in the heaven of
heavens, Goloka a new creation of this
sect, above Satya-loka, which, in the un-
corrupt Pauranik system, is the highest of
the seven Lokas ; see p. '^13. So the Hari

in the race of Bharata, and I will

Vansa makes Indra say,

wrftnfl Fif

I ^As thou, Krishna, art ap-
pointed, by the cows, Indra superior to
me, therefore the deities in heaven shall
call thee Upendra.’ The Bhdgavata does
not introduce the name, though it no
doubt alludes to it in making the divine
cow Surabhi, who is said to have come
from Goloka with Indra, address Krishna,
and say, TTlwn l

^ We, instructed by Brahma, w ill crown
you as our Indra.’ Accordingly Krishna
has the water of the Ganges thrown over
him by the elephant of Indra, and Indra,
the gods, and sages praise him, and salute
him by the appellation of Govinda. The
Hari Vansa assigns this to Indra alone,
who says, ^I am only the Indra of the
gods ; thou hast attained the rank of Indra
of the kine, and they shall for ever cele-
brate thee on earth as Govinda

wmi ^ Tjrrirf 11 All this is very

different from the sober account of our
text, and is undoubtedly of comparatively
recent origin.

6 T

530 KRISHI&A PROMISES TO BEFRIEND ARJUNA.

befriend him as long as I continue upon earth. As long as 1 am present,
inTincible Sakra, no one shall be able to subdue Aijuna in fight. When
the great demon Kansa has been slain, and Arishta, Ke^n, Kuvala-
ydpida, Naraka, and other fierce Daityas, shall have been put to death,
there will take place a great war, in which the burden of the earth will
be removed. Now therefore depart, and be not anxious on account of
thy son ; for no foe shall triumph over Aijuna whilst I am present. For
his sake I will restore to Kunti all her sons, with Yudhishthira at their
head, unharmed, when the Bhdrata war is at an end.”

Upon Krishna’s ceasing to speak, he and Indra mutually embraced ;
and the latter, mounting his elephant Airavata, returned to heaven.
Krishha, with the cattle and the herdsmen, went his way to Vraja, where
the wives of the Gopas watched for his approach.

CHAP. XIII.

Krishna praised by the cowherds : his sports with the Gopis : their imitation and love

of him. The Risa dance.

After l^akra had departed, the cowherds said to Krishna, whom
they had seen holding up Govarddhana, “We have been preserved,
together with our cattle, from a great peril, by your supporting the
mountain above us ; but this is very astonishing child’s play, unsuitable
to the condition of a herdsman, and all thy actions are those of a god.
Tell us what is the meaning of all this. K41iya has been conquered in
the lake ; Pralamba has been killed ; Govarddhana has been lifted up :
our minds are filled with amazement. Assuredly we repose at the feet
of Hari, O thou of unbounded might ! for, having witnessed thy power,
we cannot believe thee to be a man. Thy affection, Ke^ava, for our
women and children, and for Vraja; the deeds that thou hast wrought,
which all the gods would have attempted in vain ; thy boyhood, and thy
prowess ; thy humiliating birth amongst us ; are contradictions that fill
us with doubt, whenever we think of them. Yet reverence be to thee,
whether thou be a god, or a demon, or a Yaksha, or a Gandharba, or
whatever we may deem thee ; for thou art our friend.” When they had
ended, Krishna remained silent for some time, as if hurt and offended,
and then replied to them, “ Herdsmen, if you are not ashamed of my
relationship ; if I have merited your praise ; what occasion is there for
you to engage in any discussion concerning me? If you have any regard
for me ; if I have deserved your praise ; then be satisfied to know that I
am your kinsman. I am neither god, nor Yaksha, nor Gandharba, nor
D4nava ; I have been born your relative, and you must not think differ-
ently of me." Upon receiving this answer, the Gopas held their peace,
and went into the woods, leaving Krishha apparently displeased.

But Krishha, observing the clear sky bright with the autumnal moon,
and the air perfumed with the fragrance of the wild water-lily, in whose
buds the clustering bees were murmuring their songs, felt inclined to
join with the Gopis in sport. Accordingly he and Rama commenced

532

THE GOPis IMITATE KRISHl^A.

singing sweet low strains in various measures, such as the women loved ;
and they, as soon as they heard the melody, quitted their homes, and
hastened to meet the foe of Madhu. One damsel gently sang an accom-
paniment to his song ; another attentively listened to his melody : one
calling out upon his name, then shrunk abashed ; whilst another, more
bold, and instigated by affection, pressed close to his side : one, as she
sallied forth, beheld some of the seniors of the family, and dared not
venture, contenting herself with meditating on Krishna with closed eyes,
and entire devotion, by which immediately all acts of merit were effaced
by rapture, and all sin was expiated by regret at not beholding him :
and others, again, reflecting upon the cause of the world, in the form of
the supreme Brahma, obtained by their sighing final emancipation.
Thus surrounded by the Gopis, Krishna thought the lovely moonlight
night of autumn propitious to the Rdsa danced Many of the Gopis
imitated the different actions of Krishna, and in his absence wandered
through Vrindavan, representing his person. “ I am Krishna,” cries
one ; “ behold the elegance of my movements.” “ I am Krishha,”
exclaims another ; “ listen to my song.” “ Vile Khliya, stay ! for I am
Krishna,” is repeated by a third, slapping her arms in defiance. A fourth
calls out, “ Herdsmen, fear nothing ; be steady ; the danger of the storm
is over, for, lo, I lift up Govarddhana for your shelter.” And a fifth
proclaims, “ Now let the herds graze where they will, for I have destroyed
Dhenuka.” Thus in various actions of Krishna the Gopis imitated him,
whilst away, and beguiled their sorrow by mimicking his sports. Look-
ing down upon the ground, one damsel calls to her friend, as the light
down upon her body stands erect with joy, and the lotuses of her eyes
expand, “ See here are the marks of Krishna’s feet, as he has gone alone
sportively, and left the impressions of the banner, the thunderbolt, and
the goad’^. What lovely maiden has been his companion, inebriate with

* The Eisa dance is danced by men and and time, and the number of persons
women, holding each other’s hands, and should not exceed sixty-four:
going round in a circle, singing the airs I vnwj;

to which they dance. According to Bha- Wlf ii

rata, the airs are various both in melody ® TTie soles of the feet of a deity are

KRISBl^A CQMES TO THE OOPis.

533

passion, as her irregular footmarks testify? Here Ddmodara has gathered
flowers from on high, for we see alone the impressions of the tips of his
feet. Here a nymph has sat down with him, ornamented with flowers,
fortunate in having propitiated Vishhu in a prior existence. Having left
her in an arrogant mood, because he had offered her flowers, the son of
Nanda has gone by this road ; for see, unable to follow him with equal
steps, his associate has here tripped along upon her toes, and, holding
his hand, the damsel has passed, as is evident from the uneven and
intermingled footsteps. But the rogue has merely taken her hand, and
left her neglected, for here the paces indicate the path of a person in
despair. Undoubtedly he promised that he would quickly come again,
for here are his own footsteps returning with speed. Here he has entered
the thick forest, impervious to the rays of the moon, and his steps can be
traced no farther.” Hopeless then of beholding Krishha, the Gopis
returned, and repaired to the banks of the Yamun^, where they sang
his songs ; and presently they beheld the preserver of the three worlds,
with a smiling aspect, hastening towards them : on which, one exclaimed,
“Krishda! Krishna!” unable to articulate any thing else : another afiected
to contract her forehead with frowns, as drinking with the bees of her
eyes the lotus of the face of Hari : another, closing her eyelids, contem-
plated internally his form, as if engaged in an act of devotion. Then
M&dhava, coming amongst them, conciliated some with soft speeches,
some with gentle looks, and some he took by the hand ; and the illus-
trious deity sported with them in the stations of the dance. As each of
the Gopis, however, attempted to keep in one place, close to the side of
Krishha, the circle of the dance could not be constructed, and he there-
fore took each by the hand, and when their eyelids were shut by the
effects of such touch, the circle was formed ^ Then proceeded the dance

usually uiarked by a variety of emblem- s This is a rather inexplicit statement,
atical figiu^s : this is carried to the great- but the comment makes it clear. Krishna,
est extravagance by the Buddhists, the it is said, in order to form the circle, takes
marks on the feet of Gautama being 130: each damsel by the hand, and leads her to
see Trans. R. As. Soc. III. 70. It is a her place : there he quits her ; but the
decoration very moderately employed by effect of the contact is such, that it de-
Ibe Hindus. prives her of the power of perception, and

534

KRISHNA AND THE OOPis

to the music of their clashing bracelets, and songs that celebrated in
suitable strain the charms of the autumnal season. Krishha sang the

she contentedly takes the

female neighbour, thinking
na^s. The Bh^vata is bolder, and as-
serts that Krishna multiplied himself, and
actually stood between each two damsels :

TTraf to i[fir ii ^ The

Rfisa dance, formed of a circle graced by
the Gopis, was then led off by the lord of
magic, Krishna having placed himself in
the midst of every two of the nymphs.’
The Hari Vansa intimates the same, though
not very fully : ?l#T ^

l ^Then

all the nymphs of the cowherds, placing
themselves in couples in a row% engaged
in pleasant diversion, singing the deeds of
Krishna.’ The Pankti, or row, is said by
the commentator to mean here, the Mari-
'dala, or ring ; and the ^ couples’ to imply
that Krishna was betw^een every two. He
quotes a verse to this effect from some
other Vaishnava work: m

tr^r um; ^

I ^ Between each two damsels was
Madhava, and between each two Madhavas
was a nymph ; and the son of Devaki
played on the flute for, in fact, Krishna
is not only dancing with each, but also by
himself in the centre ; for this the com-
mentator on the Hari Vansa cites a pas-
sage from the Vedas ; irit

wW ^ftsnn: i Literally, ^ The many-
formed (being) assumes (various) bodies.
One form stood apart, occupying triple
observance.’ Now if the verse be ge-
nuine, it probably refers to something that
has little to do with Krishna; but it is

vr& JUL.JI AClt.JlAI.U a\A^ ^XK3\*\M. UM tJXi AU^^CUAi,

as wholly distinct from the Gopis, and yet
being beheld by every one of them, on
each side and in front of her. In the
meditation upon Krishna, which is en-
joined in the Brahma Vaivartta, he is to
be contemplated in the centre of the Rdsa
Maiidala, in association with his favourite
Radhd ; but the Maiidala described in
that work is not a ring of dancers, but
a circle of definite space at Vrindavana,
within which Krishna, Radh&, and the
Gopis divert themselves, not very deco-
rously. This work has probably given
the tone to the style in w^hich the annual
festival, the Rfisa Ydtrfi, is celebrated in
various parts of India, in the month of
Kartika, upon the sun’s entrance into
Libra, by nocturnal dances, and repre-
sentations of the sports of Krishna. A
circular dance of men and women, how-
ever, does not form any prominent feature
at these entertainments, and it may be
doubted if it is ever performed. Some of
the earliest labourers in the field of Hindu
mythology have thought this circular dance
to typify the dance of the planets round
the sun ( Maurice, Ancient History of
Hindus, 1. io8. II. 356) ; but there is no
particular number assigned to the per-
formers by any of the Hindu authorities,
beyond its limitation to sixty-four. At
the Rasa Mandala of the Brahma Vai-
vartta, Radha is accompanied by thirty-
six of her most particular friends amongst
the Gopis, but they are each attended by
thousands of inferior personages, and none

PERFORM THE RASA DANCE.

535

moon of autumn, a mine of gentle radiance ; but the nymphs repeated
the praises of Krishha alone. At times, one of them, wearied by the
revolving dance, threw her arms, ornamented with tinkling bracelets,
round the neck of the destroyer of Madhu : another, skilled in the art of
singing his praises, embraced him. The drops of perspiration from the
arms of Hari were like fertilizing rain, which produced a crop of down
upon the temples of the Gopis. Krishha sang the strain that was
appropriate to the dance. The Gopis repeatedly exclaimed, “ Bravo,
Krishha !” to his song. When leading, they followed him ; when return-
ing, they encountered him; and, whether he went forwards or back-
wards, they ever attended on his steps. Whilst frolicking thus with the
Gopis, they considered every instant without him a myriad of years;
and, prohibited in vain by husbands, fathers, brothers, they went forth
at night to sport with Krishha, the object of their affection. Thus the
illimitable being, the benevolent remover of all imperfections, assumed
the character of a youth amongst the females of the herdsmen of Vraja ;
pervading their natures, and that of their lords, by his own essence, all
diffusive like the wind : for even as in all creatures the elements of ether,
fire, earth, water, and air, are comprehended, so also is he every where
present, and in all.

of the crowd are left without male multiples of one spirit being represented by the
of Krishna. The only mysticism hinted Gopis and the illusory manifestations of
at in that Purana, is, that these are all one Krishna : he himself being supreme un-
with Krishna: the varied vital conditions modified soul.

CHAP. XIV.

Krishna kills the demon Arish^a, in the form of a bull.

One evening, whilst Krishna and the Gopis were amusing themselves
in the dance, the demon Arish'ta, disguised as a savage bull, came to the
spot, after having spread alarm through the station. His colour was that
of a cloud charged with rain ; he had vast horns, and his eyes were like
two fiery suns : as he moved, he ploughed up the ground with his hoofs :
his tongue was repeatedly licking his lips ; his tail was erect ; the sinews
of his shoulders were firm, and between them rose a hump of enormous
dimensions ; his haunches were soiled with ordure, and he was a terror
to the herds ; his dewlap hung low, and his face was marked with scars
from butting against the trees. Terrifying all the kine, the demon who
perpetually haunts the forests in the shape of a bull, destroying hermits
and ascetics, advanced. Beholding an animal of such a formidable
aspect, the herdsmen and their women were exceedingly frightened, and
called aloud on Krishfia, who came to their succour, shouting and slap*
ping his arm in defiance. When the Daitya heard the noise, he turned
upon his challenger, and fixing his eyes and pointing his horns at the
belly of Kesava, he ran furiously upon the youth. Krishfia stirred not
from his post, but, smiling in sport and derision, awaited the near
approach of the bull, when he seized him as an alligator would have
done, and held him firmly by the horns, whilst he pressed his sides with
his knees. Having thus humbled his pride, and held him captive by his
horns, he wrung his throat, as if it had been a piece of wet cloth ; and
then tearing off one of the horns, he beat the fierce demon with it until
he died, vomiting blood from his mouth. Seeing him slain, the herdsmen
glorified Krishfia, as the companies of the celestials of old praised Indra,
when he triumphed over the Asura Jambha K

) This exploit is related a little more io detail in the Bhagavata and Hari Vans'a.

CHAP. XV.

Kansa infomed by Nirada of the existence of Krishna and Balar&ma : he sends Kesin
to destroy them, and Akrura to bring them to Mathuri.

After these things had come to pass, Arishta the bull-demon and
Dhenuka and Pralamba had been slain, Grovarddhana had been lifted
up, the serpent Kaliya had been subdued, the two trees had been broken,
the female fiend P6tan4 had been killed, and the waggon had been over-
turned, Narada went to Kansa, and related to him the whole, beginning
with the transference of the child from Devaki to YaSodd, Hearing this
from Ndrada, Kansa was highly incensed with Vasudeva, and bitterly
reproached him, and all the Yddavas, in an assembly of the tribe. Then
reflecting what was to be done, he determined to destroy both Krishfia
and R4ma whilst they were yet young, and before they had attained to
manly vigour : for which purpose he resolved to invite them from Vraja,
under pretext of the solemn rite of the lustration of arms, when he would
engage them in a trial of strength with his chief boxers, Chdfidra and
Mushtika, by whom they would assuredly be killed. “ I will send,” he
said, “the noble Yadu, Akrdra the son of Swaphalka, to Gokula, to
bring them hither : 1 will order the fierce KeSin, who haunts the woods
of Vrinddvan, to attack them, and he is of unequalled might, and will
surely kill them; or, if they arrive here, my elephant Kuvalay^pida
shall trample to death these two cow-boy sons of Vasudeva.” Having
thus laid his plans to destroy R4ma and Jandrddana, the impious Kansa
sent for the heroic Akrdra, and said to him, “ Lord of liberal gifts
attend to my words, and, out of friendship for me, perform my orders.
Ascend your chariot, and go hence to the station of the herdsman Nanda.
Two vile boys, portions of VishAu, have been born there, for the express
object of effecting my destruction. On the fourteenth lunation I have to
celebrate the festival of arms^, and I wish them to be brought here by

I D&napati: the epithet refers to Akrura’s it is an anachronism, the gem not becoming
possession of the Syamantaka gem (see his until after Krishna’s maturity,
p. 433) ; although, as here used by Kansa, Dhanurmaha ; the same phrase

538

AKRVRA SENT TO BRING KRISHI^A.

you, to take part in the games, and that the people may see them engage
in a boxing match with my two dexterous athlete, Ch&d<ira and Mush-
tika ; or haply my elephant Kuvalaydpida, driven against them by his
rider, shall kill these two iniquitous youngsters, sons of Vasudeva. When
they are out of the way, I will put to death Vasudeva himself, the
cowherd Nanda, and my foolish father, Ugrasena, and I will seize upon
the herds and flocks, and all the possessions, of the rebellious Gopas,
who have ever been my foes. Except thou, lord of liberality, all the
Yddavas are hostile to me ; but I will devise schemes for their extirpation,
and I shall then reign over my kingdom, in concert with thee, without
any annoyance. Through regard for me, therefore, do thou go as 1 direct
thee ; and thou shalt command the cowherds to bring in with speed their
supplies of milk and butter and curds.”

Being thus instructed, the illustrious Akr6ra readily undertook to
visit Krishna, and, ascending his stately chariot, he went forth from the
city of Mathur4.

occurs in the different authorities. In its Both our text and that of the Bhdgavata,
ordinary acceptation it would imply any however, intimate the celebration of the
military festival. There is one of great feast in question on the fourteenth day of
celebrity, which, in the south of India, the fortnight (in what month is not speci-
closes the Dasaharfi, or festival of Durga, fied), and an occasional ‘ passage of arms,’
when military exercises are performed, and therefore is all that is intended. The four-
a field is ravaged, as typical of the opening teenth day of the light lunation of any
of a campaign. Worship is paid to mili- month is commonly held appropriate for a
tary implements. The proper day for this holiday, or religious rite. It will be seen
is the Vijaya das'ami, or tenth of the light in the sequel, that the leading feature of
half of As'win, falling about the end of the ceremonial was intended to have been
September or beginning of October. Trans, a trial of archery, spoiled by Krishua’s
Bombay Soc. III. 73 ; also Amara Kosha, breaking the bow that w'as to have been
under the word (Lohabhisdra). used on the occasion.

CHAP. XVI.

Kesin, in the form of a horse, slain by Krishna : he is prmsed by Narada.

Ke^in, confiding in his prowess, having received the commands of
Kansa, set off to the woods of Vrind&vana, with the intention of destroy-
ing Krishna. He came in the shape of a steed, spurning the earth with
his hoofs, scattering the clouds with his mane, and springing in his paces
beyond the orbits of the sun and moon. The cowherds and their females,
hearing his neighings, were struck with terror, and fled to Govinda for
protection, calling upon him to save them. In a voice deep as the
roaring of the thundercloud, Krishfia replied to them, “ Away with these
fears of Ke4in ; is the valour of a hero annihilated by your alarms '!
What is there to apprehend from one of such little might, whose neigh-
ings are his only terrors ; a galloping and vicious steed, who is ridden by
the strength of the Daityas? Come on, wretch — I am Krishfia — and I will
knock all thy teeth down thy throat, as the wielder of the trident did to
Pdshan^” Thus defying him to combat, Govinda went to encounter
Ke4in. The demon ran upon him, with his mouth opened wide ; but
Krishfia enlarging the bulk of his arm, thrust it into his mouth, and
wrenched out the teeth, which fell from his jaws like fragments of white
clouds. Still the arm of Krishna, in the throat of the demon, continued
to enlarge, like a malady increasing from its commencement till it ends
in dissolution. From his torn lips the demon vomited foam and blood ;
his eyes rolled in agony ; his joints gave way ; he beat the earth with his
feet ; his body was covered with perspiration ; he became incapable of
any effort. The formidable demon, having his mouth rent open by the
arm of Krishfia, fell down, torn asunder like a tree struck by lightning :
he lay separated into two portions, each having two legs, half a back,
half a tail, one ear, one eye, and one nostril. Krishfia stood, unharmed
and smiling, after the destruction of the demon, surrounded by the cow-
herds, who, together with their women, were filled with astonishment at

1 Ab Virabhadra did to Push^ or Pushan, a form of Surya, at the sacrifice of Daksha :
see p. 67. n. 6.

KRISHNA PRAISED BY N'ARADA.

^40

the death of Ke4in, and glorified the amiable god with the lotus eyes.
Ndrada the Brahman, invisible, seated in a cloud, beheld the fall of
Kesin, and delightedly exclaimed, “ Well done, lord of the universe, who
in thy sports hast destroyed Ke4in, the oppressor of the denizens of
heaven ! Curious to behold this great combat between a man and a
horse — such a one as was never before heard of— I have come from heaven.
Wonderful are the works that thou hast done, in thy descent upon the
earth! they have excited my astonishment; but this, above all, has
given me pleasure. Indra and the gods lived in dread of this horse, who
tossed his mane, and neighed, and looked down upon the clouds. For
this, that thou hast slain the impious Ke^in, thou shalt be known in the
world by the name of Ke&iva Farewell : I will now depart. I shall
meet thee again, conqueror of Kei^in, in two days more, in conflict with
Kansa. When the son of Ugrasena, with his followers, shall have been
slain, then, upholder of the earth, will earth’s burdens have been ligbt>
ened by thee. Many are the battles of the kings that I have to see, in
which thou shalt be renowned. I will now depart, Govinda. A great
deed, and acceptable to the gods, has been done by thee. I have been
much delighted with thee, and now take my leave.” When Ndrada had
gone, Krishda, not in any way surprised, returned with the Gopas to
Gokula; the sole object of the eyes of the women of Vraja^.

Or Kesi and va, ^who kills/ from n. 23): and again, Kesa is said to purport
vadh or badh, ^ to kill but this is a ‘ radiance^ or ‘ rays/ whether of the sun
Pauraiiik etymology, and less satisfactory or moon or fire; all which are the light
than the usual grammatical one of Kesa, of Krishna : whence he is called Kesava,
^ hair/ and ^ va’ possessive afiix : Krishna ‘ the rayed’ or ^ radiant/ Mahdbhdrata,
corresponding in this respect to the Apollo Moksha Dharma.

Crinitus. It is also derived from the le- ® The legend is told by all the other
gend of his origin from * a hair’ (see p. 497. narrators of Krishna’s juvenile exploits.

CHAP. XVIL

Akrura’s meditations on Krishna : his arrival at Gokula : his delight at seeing Krishna

and his brother.

AkRURA, having set off in his quick travelling car, proceeded to visit
Krishi'ia at the pastures of Nanda ; and, as he went along, he congratu-
lated himself on his superior good fortune, in having an opportunity of
beholding a descended portion of the deity. “ Now,” thought he, “ has
my life borne fruit ; my night is followed by the dawn of day ; since I
shall see the countenance of Vishnu, whose eyes are like the expanded
leaf of the lotus. 1 shall behold that lotus-eyed aspect of Yishhu, which,
when seen only in imagination, takes away the sins of men. I shall
to-day behold that glory of glories, the mouth of Vishhu, whence pro-
ceeded the Vedas, and all their dependant sciences. I shall see the
sovereign of the world, by whom the world is sustained; who is wor-
shipped as the best of males, as the male of sacrifice in sacrificial rites.
I shall see Ke^ava, who is without beginning or end ; by worshipping
whom with a hundred sacrifices, Indra obtained the sovereignty over the
gods. That Hari, whose nature is unknown to Brahmd, Indra, Rudra,
the Aswins, the Vasus, Adityas, and Manits, will this day touch my
body. The soul of all, the knower of all, he who is all, and is present in
all, he who is permanent, undecaying, all-pervading, will converse with
me. He, the unborn, who has preserved the world in the various forms
of a fish, a tortoise, a boar, a horse ^ a lion, will this day speak to me.
Now the lord of the earth, who assumes shapes at will, has taken upon
him the condition of humanity, to accomplish some object cherished in
his heart. That Ananta, who holds the earth upon his crest, and who
has descended upon earth for its protection, will this day call me by my

I The commentator explains this to formed by Brahmd, and breathed from his
mean Hayagriva, or Vishnu with the neck nostrils the texts of the Vedas. The fourth
and head of a horse ; who, it is said in Avat4ra is always elsewhere said to be the
the second book of the Bh%avata, ap- V&mana, or dwarf,
peared at the end of a great sacrifice per-

6 Y

542

AKRURA SEES KRISHI^A,

name. Glory to that being, whose deceptive adoption of father, son,
brother, Mend, mother, and relative, the world is unable to penetrate.
Glory to him, who is one with true knowledge, who is inscrutable, and
through whom, seated in his heart, the Yogi crosses the wide expanse of
worldly ignorance and illusion. I bow to him, who, by the performers
of holy rites, is called the male of sacrifice (Yajnapurusha) ; by pious
worshippers is termed V^sudeva; and by the cultivators of philosophy,
Vishfiu. May he in whom cause and efiect, and the world itself, is com*
prehended, be propitious to me, through his truth ; for always do I put
my trust in that unborn, eternal Hari; by meditation on whom, man
becomes the repository of all good things.”

His mind thus animated by devout faith, and meditating in this
manner, Akrfira proceeded on his road, and arrived at Gokula a little
before sunset, at the time of the milking of the cows ; and there he saw
Krisbfia amongst the cattle, dark as the leaf of the full blown lotus ; his

f

eyes of the same colour, and his breast decorated with the Srivatsa
mark ; long armed, and broad chested ; having a high nose, and a lovely
countenance, brightened with mirthful smiles; treading firmly on the
ground, with feet whose nails were tinted red ; clad in yellow garments, and
adorned with a garland of forest flowers ; having a fresh-gathered creeper
in his hand, and a chaplet of white lotus flowers on his head. Akrfira
also beheld there Balabhadra, white as a jasmine, a swan, or the moon,
and dressed in blue raiment; having large and powerful arms, and a
countenance as radiant as a lotus in bloom ; like another Kailasa moun-
tain, crested with a wreath of clouds.

When Akrhra saw these two youths, his countenance expanded with
delight, and the down of his body stood erect with pleasure : for this he
thought to be supreme happiness and glory ; this, the double manifesta-
tion of the divine V^sudeva; this was the twofold gratification of his
sight, to behold the creator of the universe : now he hoped that his bodily
form would yield fruit, as it would bring him in contact with the person
of Krishfia ; and that the wearer of infinite forms would place his hand
on his back ; the touch of whose finger alone is sufficient to dispel sin,
and to secure imperishable felicity : that hand which launches the fierce

AND MEDITATES ON HIS NATURE.

543

irresistible discus, blazing with all the flames of fire, lightning, and the
sun, and slaughtering the demon host washes the collyrium from the
eyes of their brides: that hand into which Bali poured water, and
thence obtained ineflable enjoyments below the earth, and immortality
and dominion over the gods for a whole Manwantara, without peril from
a foe. “ Alas ! he will despise me, for my connexion with Kansa, an
associate with evil, though not contaminated by it. How vain is his
birth, who is shunned by the virtuous? and yet what is there in this
world unknown to him who resides in the hearts of all men, who is ever
existent, exempt from imperfection, the aggregate of the quality of
purity, and identical with true knowledge? With a heart wholly devoted
to him, then, I will approach the lord of all lords, the descended portion
of Purushottama, of Vishfiu, who is without beginning, middle, or end.”

CHAP. XVIII.

Grief of the Gopis on the departure of Krishna and Balarima with Akrdra : their
leaving Gokula. Akrura bathes in the Yamunfi ; beholds the divine forms of tbe
two youths, and praises Vishnu.

Thus meditating, the Yadava approached Govinda, and addressed
him, and said, “I am Akrlira,” and bowed his head down to the feet of
Hari ; but Krisbria laid upon him his hand, which was marked with the
dag, the thunderbolt, and the lotus, and drew him towards him, and
affectionately embraced him. Then Ke^ava and Rdma entered into con-
versation with him, and, having heard from him all that had occurred, were
much pleased, and led him to their habitation : there they resumed their
discourse, and gave him food to eat, and treated him with proper hospi-
tality. Akr6ra told them how their father Anakadundubhi, the princess
Devaki, and even his own father, Ugrasena, had been insulted by the
iniquitous demon Kansa : he also related to them the purpose for which
he had been dispatched. When he had told them all these things, the
destroyer of Kesin said to him, “ I was aware of all that you have told
me, lord of liberal gifts : Rama and I will go to-morrow to Mathurk
along with you. The elders of the cowherds shall accompany us, bearing
ample ofterings. Rest here to-night, and dismiss all anxiety. Within
three nights I will slay Kansa and his adherents.”

Having given orders accordingly to the cowherds, Akrhra, with Ke&iva
and Riima, retired to rest, and slept soundly in the dwelling of Nanda.
The next morning was bright, and the youths prepared to depart for
Mathura with Akrkra. The Gopis, seeing them about to set forth,
were much afflicted ; they wept bitterly, their bracelets were loose upon
their arms, and they thus communed together : “ If Govinda depart for
Mathurk, how will he return to Gokula? his ears will there be regaled
with the melodious and polished conversation of the women of the city.
Accustomed to the language of the graceful females of Mathurk, he will
never again endure the rustic expressions of the Gopis. Hari, the pride
of the station, is carried off, and a fatal blow is inflicted upon us by
inexorable destiny. Expressive smiles, soft language, graceful airs.

LAHBm'ATIONS OF THE OOPis.

645

elegant gait, and significant glances, belong to the women of tbe city.
Hffiri is of rastic breeding, and, captivated by their fascinations, what
likelihood is there of his returning to the society of any one amongst us?
Ke^ava, who has mounted the car to go to MathiirS, has been deceived by
the cruel, vile, and desperate Akrfira. Does not the unfeeling traitor
know the affection that we all here feel for our Hari, the joy of our eyes,
that he is taking him away? Unkind that he is, Govinda is departing
from us, along with R^ima : haste ! let us stop him ! Why talk of telling
our seniors that we cannot bear his loss ? What can they do for us, when
we are consumed by the fires of separation? The Gopas, with Nanda
at their head, are themselves preparing to depart; no one makes any
attempt to detain Govinda. Bright is the morning that succeeds to this
night for the women of Mathur^, for the bees of their eyes will feed upon
the lotus face of Achyuta. Happy are they who may go hence without
impediment, and behold, enraptured, Krishfia on his journey. A great
festival will give pleasure to-day to the eyes of the inhabitants of
Mathur^, when they see the person of Govinda. What a blissful vision
will be seen by the happy women of the city, whose brilliant eyes
shall regard, unchecked, the countenance of Krishda ! Alas ! the eyes
of the Gopis have been deprived of sight by the relentless Brahm&, after
he had shewn them this great treasure. In proportion as the affection of
Hari for us decays, so do our limbs wither, and the bracelets slip from
our arms : and now the cruel Akrdra urges on the horses : all conspire
to treat unhappy females with unkindness. Alas! alas! we see now
only the dust of his chariot wheels I and now he is far away, for even
that dust is no longer to be seen !” Thus lamented by the women,
KeSava and Rdma quitted the district of Vraja^ Travelling in a car
drawn by fleet horses, they arrived at noon at the banks of the Yamund,
when Akrfira requested them to halt a little, whilst he performed the

’ In the Bhigavata, Hari Vansa, &c. ing, and his liberating the Gopas from the
several adventures of Krishna, during his mouth of Aghdsura, disguised as a vast
residence at Vr^a, are recorded, of which serpent, into which they had entered,
our text makes no mention. Of these, thinking it a cavern in a mountain. The
the two most popular are Krishna’s takii^ omission of these two legends, or of any of
away the clothes of the Gopis whilst bath- the rest, is not much to be regretted.

546

AKBtJRA BATHES IH THE YAMUNA,

usual daily ceremonial in the river * Accordingly the intelligent Akr6ra
bathed, and rinsed his mouth, and then entering the stream, he stood
meditating upon the supreme being ; but he beheld mentally ® Balabha*
dra, having a thousand hooded heads, a garland of Jasmine flowers, and
large red eyes, attended by V&suki, Bambha, and other mighty serpents,
praised by the Gandharbas, decorated with wild flowers, wearing dark
coloured garments, crowned with a chaplet of lotuses, ornamented with
brilliant earrings, inebriate, and standing at the bottom of the river in the
water On his lap he also beheld, at his ease, Krishha, of the complexion
of a cloud with full and coppery eyes, having an elegant form, and four
hands, armed with the discus and other weapons, wearing yellow clothes,
decorated with many coloured flowers, and appearing like a cloud embel-
lished with streams of lightning and the bow of Indra ; his breast was
marked with the celestial sign, his arms were radiant with bracelets, a
diadem shone on his brow, and he wore a white lotus for his crest ; he
was attended by Sanandana and other holy sages, who, fixing their eyes
upon the tips of their noses, were absorbed in profound meditation.

When Akrfira beheld Balardma and Krishfia in this situation, he was
much amazed, and wondered how they could so quickly have got there
from the chariot. He wished to ask them this, but Jandrddana deprived
him of the faculty of speech at the moment. Ascending then from the
water, he repaired to the car, and there he found them both quietly
seated in the same human persons as before. Plunging again into the
water, there he again beheld them, hymned as before by the Gandharbas,
saints, sages, and serpents. Apprehending, therefore, their real character,
he thus eulogized the eternal deity, who consists of true knowledge : —

^ The noonday prayer, or Sandhya. of Balarama and Krishna with the su-

3 By his Dhyana, or force of medita- preme.
tion, in which it is attempted to bring 4 Balarama was thus visible in his real
before the mind’s eye some definite form character of Stesha, the chief of serpents,
of the object of adoration. In this case the couch of Vishnu, and supporter of the
Akrura is compelled to see a form he world.

did not anticipate. The Hari Vansa very s Or rather, he beheld Ghanasyama, an

clumsily sets him to meditate upon the appellation of Krishna, who is so called

serpent Stesha, which spoils the story, in- from being as black (syama) as a doud

tended as that is to exhibit the identity (ghana).

AND PRAISES KRISHI^A.

547

“Salutation to thee, who art uniform and manifold, all-pervading,
supreme spirit, of inconceivable glory, and who art simple existence.
Salutation to thee, O inscrutable, who art truth, and the essence of obla-
tions. Salutation to thee, O lord, whose nature is unknown, who art
beyond primeval matter, who existest in five forms, as one with the
elements, with the faculties, with matter, with the living soul, with
supreme spirit. Shew favour to me, O soul of the universe, essence of
all things, perishable or eternal, whether addressed by the designation of
Brahmi, Vishhu, Siva, or the like. I adore thee, O god, whose nature
is indescribable, whose purposes are inscrutable, whose name even is
unknown ; for the attributes of kind or appellation are not applicable
to thee, who art that®, the supreme Brahma, eternal, unchangeable,
uncreated. But as the accomplishment of our objects cannot be attained
except through some specific form, thou art termed by us Krishna,
Achyuta, Ananta, or VishAu. Thou, unborn divinity, art all the objects
of these impersonations ; thou art the gods, and all other beings ; thou
art the whole world ; thou art all. Soul of the universe, thou art exempt
from change, and there is nothing except thee in all this existence.
Thou art BrahmA, Pasupati, Aryaman, DhAtri, and Vidhdtri ; thou art
Indra, air, fire, the regent of the waters, the god of wealth, and judge of
the dead; and thou, although but one, presidest over the world with
various energies, addressed to various purposes. Thou, identical with
the solar ray. Greatest the universe ; all elementary substance is composed
of thy qualities ; and thy supreme form is denoted by the imperishable
term sat (existence). To him who is one with true knowledge, who is
and is not perceptible, I bow. Glory be to him, the lord VAsudeva, to
SankarshaAa, to Pradyumna, and to Aniruddha^.”

6 Tad, ' that all that is, or that can yumna, and Aniruddha. See As. Res. XVI.
be conceived. 35. In this, as in several other places,

’’ Akrura’s piety is here prophetic ; the the Vishnu P. differs from some of the
son and grandson of Krishna (see p. 440) other narratives of Krishna, by the length
are not yet bom: but this is the Vaishriava and character of the prayers addressed to
style of addressing Krishna or Vishnu, as Vishnu. The Hari Vans'a, for instance,
identical with four Vydhas, ‘ arrangements’ here has no prayer or panegyric at all :
or ' dispositions,’ Krishna, Balarfima, Prad- the Bh%avata inserts one.

CHAP. XIX.

Akrura conveys Krishna and Rama near to Mathur^ and leaves them : they enter the
town. Insolence of Kansa’s washerman : Krishna kills him. Civility of a flower-
seller : Krishna gives him his benediction.

Thus the Vidava Akrhra, standing in the river, praised Krishha, and
worshipped him with imaginary incense and flowers. Disregarding all
other objects, he fixed his whole mind upon the deity; and having
continued for a long time in spiritual contemplation, he at last desisted
from his abstraction, conceiving he had efiected the purposes of soul.
Coming up from the water of the Yamund, he went to the car, and there
he beheld RAma and Krishha seated as before. As his looks denoted
surprise, Krishna said to him, “ Surely, Akrura, you have seen some
marvel in the stream of the YamunA, for your eyes are staring as if with
astonishment.” AkrAra replied, “ The marvel that I have seen in the
stream of the YamunA I behold before me, even here, in a bodily shape;
for he whom I have encountered in the water, Krishha, is also your
wondrous self, of whose illustrious person the whole world is the miracu-
lous developement. But enough of this; let us proceed to MathurA:
I am afraid Kansa will be angry at our delay; such is the wretched
consequence of eating the bread of another.” Thus speaking, he urged
on the quick horses, and they arrived after sunset at MathurA. When
they came in sight of the city, AkrAra said to KrishAa and RAma, You
must now journey on foot, whilst I proceed alone in the car ; and you
must not go to the house of Vasudeva, for the elder has been banished
by Kansa on your account.”

AkrAra having thus spoken, left them, and entered the city; whilst
RAma and Krishna continued to walk along the royal road. Regarded
with pleasure by men and women, they went along sportively, looking
like two young elephants. As they roamed about, they saw a washerman
colouring clothes, and with smiling countenances they went and threw
down some of his fine linen. The washerman was the servant of Kansa,
made insolent by bis master’s favour; and he provoked the two lads

KKISHI^A BLESSES A FLOWER-SELLER.

549

with loud and scurrilous abuse, until Krishha struck him down, with his
head to the ground, and killed him. Then taking the clothes, they went
their way, clad in yellow and blue raiment, until they came to a flower-
seller's shop. The flower-seller looked at them with astonishment, and
wondered who they could be, or whence they could have come. Seeing
two youths so lovely, dressed in yellow and blue garments, he imagined
them to be divinities descended upon earth. Being addressed by them
with mouths budding like lotuses, and asked for some flowers, he placed
his hands upon the ground, and touched it with his head, saying, ‘‘ My
lords have shewn me great kindness in coming to my house, fortunate
that 1 am; I will pay them homage.” Having thus spoken, the flower-seller,
with a smiling aspect, gave them whatever choice flowers they selected,
to conciliate their favour. Repeatedly prostrating himself before them,
he presented them with flowers, beautiful, fragrant, and fresh. Krishha
then, being much pleased with him, gave him this blessing ; “ Fortune,
good friend, who depends upon me, shall never forsake you : never shall
you suffer loss of vigour, or loss of wealth: as long as time shall last
your descendants shall not fail. Having long tasted various delights on
earth, you shall finally obtain, by calling me to recollection, a heavenly
region, the consequence of my favour. Your heart shall ever be intent
on righteousness, and fulness of days shall be the portion of your poste-
rity. Your descendants shall not be subject to natural infirmities, as
long as the sun shall endure.” Having thus spoken, Krishfia and R5ma,
worshipped by the flower-seller, went forth from his dwelling*.

’ These incidents are told, with some unimportant differences, in the other accounts
of Krishna’s youth.

CHAP. XX.

Krishna and Balar^ma meet Kubjd ; she is made straight by the former : they proceed
to the palace. Krishna breaks a bow intended for a trial of arms. Kanaa’s orders
to hk servants. Public games. Krishna and his brother enter the arena: tiie
former wrestles with Chdnura, the latter with Mushfika, the king's wrestlers ; who
are both killed. Krishna attacks and slays Kansa : he and Balaidma do homage .to
Vasudeva and Devaki : the former praises Krishna.

As they proceeded along the high road, they saw coming towards them
a young girl, who was crooked, carrying a pot of unguent. Krishha
addressed her sportively, and said, “ For whom are you carrying that
unguent? tell me, lovely maiden; tell me truly.” Spoken to as it were
through affection, Kubjd, well disposed towards Hari, replied to him also
mirthfully, being smitten by his appearance ; “ Know yon not, beloved,
that 1 am the servant of Kansa, and appointed, crooked as 1 am, to
prepare his perfumes. Unguent ground by any other be does not
approve of : hence 1 am enriched through his liberal rewards.” Then
said Krisbha, “ Fair-faced damsel, give us of this unguent, fragrant and
fit for kings, as much as we may rub upon our bodies.” “ Take it,”
answered Kubj4; and she gave them as much of the unguent as was
sufficient for their persons ; and they rubbed it on various parts of their
faces and bodies \ till they looked like two clouds, one white and one
black, decorated by the many -tinted bow of Indra. Then Krishha,
skilled in the curative art, took hold of her, under the chin, with the
thumb and two fingers, and lifted up her head, whilst with his feet he
pressed down her feet; and in this way he made her straight. When
she was thus relieved from her deformity, she was a most beautiful
woman ; and, filled with gratitude and affection, she took Govinda by
the garment, and invited him to her house. Promising to come at some

1 They had their bodies smeared in the devotion (bhakti) : cert^ streaks on the
style called Bhaktichheda forehead, nose, cheeks, breast, and arms,

; that is, with the separating or die- which denote a follower of Vishdu. See
tinguishing (chheda) marks of Vaishnava As. Res. XVI. 33.

PUBLIC GAMES CELEBRATED.

551

Other time, Krishha smilingly dismissed her, and then laughed aloud on
beholding the countenance of Baladeva^.

Dressed in blue and yellow garments, and anointed with fragrant
unguents, Ke4ava and R&ma proceeded to the hall of arms, which was
hung round With garlands. Inquiring of the warders which bow he was
to try, and being directed to it, he took it, and bent it ; but drawing it
with violence, he snapped it in two^ and all Mathura resounded with
the noise which its fracture occasioned. Abused by the warders for
breaking the bow, Krishha and R4ma retorted, and defied them, and left
the hall.

When Kansa knew that Akr6ra had returned, and heard that the
bow had been broken, he thus said to Ch^h5ra and Mushtika, his
boxers : “ Two youths, cowherd boys, have arrived ; you must kill them
both, in a trial of strength, in my presence ; for they practise against my
life. I shall be well pleased if you kill them in the match, and will give
you whatever you wish ; not else. These two foes of mine must be killed
by you fairly or unfairly. The kingdom shall be ours in common, when
they have perished.” Having given them these orders, he sent next
for his elephant driver, and desired him to station his great elephant
Kuvalay^pida, who was as vast as a cloud charged with rain, near the
gate of the arena, and drive him upon the two boys when they should
attempt to enter. When Kansa had issued these commands, and ascer-
tained that the platforms were all ready for the spectators, he awaited
the rising of the sun, unconscious of impending death.

In the morning the citizens assembled on the platforms set apart for
them, and the princes, with the ministers and courtiers, occupied the
royal seats. Near the centre of the circle judges of the games were
stationed by Kansa, whilst he himself sat apart close by upon a lofty
throne. Separate platforms were erected for the ladies of the palace,
for the courtesans, and for the wives of the citizens^. Nanda and the

The story is similarly told in the borrowed, no doubt, from the Rdm&yana,
Bh^gsvata, &c. where, however, it has an object; here it

3 The bending or breaking of a bow is is quite gratuitous,
a &vouiite incident in Hindu heroic poetry, * The Bh^vata enters into even fewer

552

THE WOMEN OF MATHUeA

cowherds had places appropriated to them, at the ^nd of which sat
Akriira and Vasudeva. Amongst the wives of the citizens appeared

particulars than our text of the place set
apart for the games. The Hari Vansa
gives a much more detailed description,
which is in some respects curious. The
want of any technical glossary, and the
general manner in which technical terms
are explained in the ordinary dictionaries,
render it difficult to understand exactly
what is intended, and any translation of
the passages must be defective. The
French version, however, probably repre-
sents a much more splendid and theatrical
scene than the text authorizes, and may
therefore admit of correction. The general
plan is nothing more than an enclosed
space, surrounded by temporary structures
of timber or bambus, open or enclosed,
and decorated with hangings and garlands.
It may be doubted if the details described
by the compiler of the Hari Vansa were
very familiar even to him ; for his descrip-
tion is not always very consistent or pre-
cise. Of two commentators, one evidently
knows nothing of what he attempts to
explain; but with the assistance of the
other the passages may be thus, though
not always confidently, rendered : —

The king, Kansa, meditating on these
things, went forth from his palace to the
place which had been prepared for the
sight of the ceremonial (^), to inspect the
scaffolds (^) which had been constructed.
He found the place close set with the
several platforms (^) of the different public
bodies (^), strongly put together, and deco-
rated with roofed pavilions of various sizes,
supported by columns, and divided into
commodious chambers (®). The edifice was

extensive, well arranged, secured by strong
rafters (^), spacious and lofty, and commo-
dious and secure. Stairs led to the dif-
ferent galleries (^). Chairs of state (®) were
placed in various parts of it. The avenues
that conducted to it were narrow (®). It
was covered with temporary stages and
sheds (^^), and was capable of sustaining
the weight of a multitude.

Having seen the place of the festival
thus adorned, Kansa gave orders, and said,

^ To-morrow let the platforms and terraces
and pavilions be decorated with pic-
tures and garlands and flags and images (^^),
and let them be scented with fragrant
odours, and covered over with awnings (^3).
Let there be ample heaps of dry, pounded
cow-dung provided on the ground, and
suitable refreshment chambers be covered
over, and decorated with bells and orna-
mented arches (^^). Let large water-jars
be securely fixed in order, capable of hold-
ing a copious supply, and provided with
golden drinking-cups. Let apartments be
prepared (^®), and various kinds of beverage,
in appropriate vessels, be ready. Let judges
of the games be invited, and corporations
with their chiefs. Let orders be issued to
the wrestlers, and notice be given to the
spectators ; and let platforms for their ac-
commodation be fitted up in the place of
assembly.’

When the meeting takes place, the site
of the games is thus described : Upon
the following day the amphitheatre (^®) was
filled by the citizens, anxious to behold
the games. The place of assemby(^®) was
supported by octagonal painted pillars (^),

AAE PRESENT AT THE OAMES.

563

Depaki, mouming for her son, whose Iotc^ fsce she longed to bdbMdd
even in the hour of his destruction. When the musical instruments

fitted up with terraces and doors and bolts^
with windows circular or crescent ; shaped^
and accommodated with seats with cush-
ions and it shone like the ocean whilst
large clouds hang upon it, with spacious, sub-
stantial pavilions (^), fitted up for the sight
of the combat; open to the front (^), but
screened with beautiful and fine curtains (^),
crowned with festoons of flowers, and glis-
tening with radiance like autumnal clouds.
The pavilions of the different companies
and corporations, vast as mountains, were
decorated with banners, bearing upon them
the implements and emblems of the several
crafts (^). The chambers of the inhabit-
ants of the inner apartments shone near
at hand, bright with gold and painting
and net-work of gems : they were richly
decorated with precious stones, were en-
closed below with costly hangings, and
ornamented above with spires and ban-
ners, and looked like mountains spread-
ing their wings in the sky ; while the rays
of light reflected from the valuable jewels
were blended with the waving of white
chowries, and the musical tinkling of fe-
male ornaments. The separate pavilions
of the courtesans were graced by lovely
women, attired in the most splendid
dresses (27), and emulated the radiance
of the cars of the gods. In the place
of assembly there were excellent seats,
couches made of gold, and hangings of
various colours, intermixed with bunches
of flowers : and there were golden vases of
water, and handsome places for refresh-
ment, filled with fruits of various kinds,
and cooling juices, and sherbets fit for drink-

ing (2^. And there were many other stages
and platforms, constructed of strong tim-
ber, and hangings by himdreds and thou-
sands were displayed : and upon the tops
of the houses, chambers fitted up with
licate jalousies, through which the women
might behold the sports, appeared like
swans flying through the air.

In front stood the pavilion of Kansa,
surpassing all the rest in splendour, look-
ing like mount Meru in radiance; its sides,
its columns, being covered with burnished
gold; fastened with coloured cords; and
every way worthy the presence of a king.”

In justification of the rendering of the
above, an explanation of the technical
terms, taken either from dictionaries or
from the commentators, may be subjoined.
(^) Kansa went to the Prekshag£ra(^TlfnTTt),
literally ^ house of seeing but it is evi-
dent, from its interior being visible to
spectators on the tops of the houses, as
subsequently mentioned, that it was not a
theatre, or covered edifice. If a building
at all, it was merely a sort of stockade.
One commentator calls it, ^ a place made
for seeing the sacrifice;’ ^

I (^) Manch&ndm avalokaka (irvT^
The Manchi is commonly un-
derstood to signify a raised platform, with
a floor and a roof, ascended by a ladder :
see Dictionary, {^) Mancha-vdfa (itwtt:).
Vafa is either ^ site’ or ^ inclosure,’ and is
used here without much affecting the sense
of Mancha. The compound is explained
by the commentators, ^prepared places’
(iffinjirr.), or ^ the sites of the platforms’
(ifVpnn). (^)The S'rems asso-

55i

THE WBE8TLERS OF KANSA,

sounded, Chd^6ra sprang forth, and the people cried, “Alas!” and
Mushtika slapped his ariqs in defiance. Covered with must and blood

ciations of artificers practising the same
art. One of the commentaries under*
stands the term to be here used to denote,
not their station, but their labours : * The
structure was flie work of the artificers*
mnd). (®) Several words occur here
of technical import. The passage is, dluillill

I Valabhi is said by the comment-
ator to mean a structure with a pent roof,
supported by six columns. Ku£i, a cir-
cular one, having seven roofs — something
perhaps like a Chinese pagoda — and four
columns. The Eka-stambha is a chamber,
supported by one column:

ipfMW: i

u (®) S&a-

niryyuham It is difficult to

understand the necessity of rafters in an
inclosure in which the platforms and stages
seem to have been erected independently
of any floor or wall : but the commentary
explains Niiyyuha, ^ strong brackets, pro-
jecting from a house
m: \ (^) Aslish^a suslish<a

mancharohanam. The first epithet is ex-
plained, ‘ not contracted^ ( ; the

second, ^ well constructed^ ; and

for the ^ascending* (Arohanam) we have
‘where was a line of steps^
or ‘ ladders.* There is another reading of
the text, however, which may be rendered,
‘ Having steps well secured in their ascent
above* (®)‘ Seats

for kings* (^)Such is the

literal purport of Sanch&ra-patha-sankulam
; implying, possibly, the
formation of passages by fences on either

side. This is doubtful : the phrase is
{wi Chhannam-tad-vedikfibhi.

Chhannam means, literally, ‘ covered,* and
can scarcely be used in the sense of ^over-
spread or filled with.* Vedikfi means an
elevated floor or terrace, with which a hall
or edifice cannot well be ‘ covered ;* and
therefore requires the sense here given to
Chhanna. The commentators are silent.

The Manchava^as and Yalabhis, as
above: the other term is Vithi, ‘ a shop,* ‘a
stall,* ^ a terrace,* ‘ a road.* Let them
be Vapu8hmanta(iST3^ra:); ‘having painted
or sculptured figures* (

The other commentary renders it merely
‘pleasant* or ‘agreeable* ‘Co-
vered above with cloths*

The use of the awning or Semiana is very
common in India. For the wrestlers
to rub over their bodies to absorb the
perspiration (i?WRf (^^)This

is all rather questionable : the passage is
most usually, I

Vali or Bali in one sense means ‘ the edge
of a thatch,* and may be put for some
sort of temporary structure, a kind of re-
tiring or refreshment room for the boxers
and wrestlers. In some copies it is read,
M^l^riUO'^rbn: ‘ beautiful with cloths spread,*
on which the performers may sit when
disengaged; perhaps a sort of carpet on
the ground. The expression is again
Vali Another sense of

the word is, offering of viands, or of the
remains of a sacrifice, to all beings ; but
that cannot be its purport here ; nor is it
ever used in the sense of viands in gene-
ral. The verb Kalpa or Klrip also usually

AND THE TWO BOYS ENTER THE ARENA. 556

from the elephant^ whom, when goaded upon them by his driver, they
had alain, and armed with his tusks, Balabhadra and Jan&rddana
confidently entered the arena, like two lions amidst a herd of deer.
Exclamations of pity arose from all the spectators, along with expressions
of astonishment ^^This then,'' said the people, *Ms Krishfia! this is
Balabhadra ! This is he by whom the fierce night-walker Piitand was
slain ; by whom the waggon was overturned, and the two Aijuna trees

implies ^making/ Manchavifa ; ^in
the Samfija/ or ^assembly/ (^®)Mahd-
ranga (RfTCJf ) ^ the great place of the per-
formance/ Ranga is ^ acting* or ^ repre-
sentation;* also the place or site of it.
('^)A11 the copies consulted, except one,
offer an irregularity of construction, which,
although defended by the commentators,
is a license scarcely allowable. The epi-
thets of the first verse are all in the plural
number ; they then occur in the singular,
to agree with the only substantive in the
description, Samajavdfa. According to the
commentaries, the plural term Mancha
(»Nr.) understood is the substantive to the
epithets of the first stanza, and Samaja-
v&fa the singular to those of the other
verses. This awkwardness is however
avoided by the reading of an old and very
good copy, which puts it all in the singu-
lar; as, wi

I (2»)The ex-
pression is Charana, literally ‘ foot f ex-
plained by the commentator, Stambha,
‘post* or ‘pillar.’ (2*) The reading of
most of the copies is S^ayanottama (,ni
fftlPR)) which may be taken as the sense
of Talottama, ‘couches or benches with
cushions.’ (^) Manch^ig^rais (mrPTT^),
* temporary houses.’ (®*) Or ‘ fronting to
the east’ (HT^ (^) Nirmuktais (ftr

Sit). explained by the commentator to

mean ^fine threads,* ^network,* or ^ gauze,*
through which persons, females especially,
may see without being seen. (^)

'irpnfir. Vinwifk: i (^) ^ With ridges and
projections* (u The com-

mentator explains this, ^ with flags on the
top of them ^ TnuiPWftr). P) This
appears to be intended for an epithet of
the women, although Astaraiia is not usu-
ally applied to dress; WWCTTut;

I wt#4: WR

iMHim \ Phala, of course, is ^ fruit.* Ava-
dansa is explained in lexicons, ^what is
eaten to excite thirst ;* one comment gives
it, ^what may be sucked,* as tamarinds,
and the like. Chdngeri is explained, ^fluids
for drinking, made vdth sorrel, or acid
fruits ;* that is, sherbets.
or WRtPnftliT is an epithet of the Prekshfi-
gara, or look-out house of the women
i^ltuated on the tops of
their houses, according to the comment-
ators;

iJVr. I an arrangement very compatible
with the form of Indian houses, which
have flat roofs, commonly enclosed by a
trellis work, or jalousie of masonry. It is
observable, that in the Vishnu Purina,
and in the Mahibhirata, on various public
occasions, the women take their places on
the platforms, or in the pavilions, without
curtains or screens.

556 FEELINGS OF WE SPECTATORS.

felled I This is the boy who trampled and danced on the serpent K41iya;
who upheld the mountain Govarddhana for seven nights who killed, as
if in play, the iniquitous Arish'ta, Dlienuka, and K«4in ! This whom we
see is Achyuta I This is he who has been foretold by the wise, skilled
in the sense of the Purdhas, as Gopdla, who shall exalt the depressed
Yddava race ! This is a portion of the all-existing, all-generating Yishihu,
descended upon earth, who will assuredly lighten her load!” Thus did
the citizens describe Rdma and Krishha, as soon as they appeared;
whilst the breast of Devaki glowed with maternal affection ; and Vasu-
deva, forgetting his infirmities, felt himself young again, on beholding
the countenances of his sons as a season of rejoicing. The women of the
palace, and the wives of the citizens, wide opened their eyes, and gazed
intently upon Krishfia. “ Look, friends,” said they to their companions ;
“ look at the face of Krishna ; his eyes are reddened by his conflict with
the elephant, and the drops of perspiration stand upon his cheeks, out-
vieing a full blown lotus in autumn, studded with glittering dew. Avail
yourself now of the faculty of vision. Observe his breast, the seat of
splendour, marked with the mystic sign ; and his arms, menacing destruc-
tion to his foes. Do you not notice Balabhadra, dressed in a blue gar-
ment ; his countenance as fair as the jasmine, as the moon, as the fibres
of the lotus stem ? See how he gently smiles at the gestures of Mushtika
and Chfififira, as they spring up. And now behold Hari advance to
encounter Chafifira. What! are there no elders, judges of the field?
How can the delicate form of Hari, only yet in the dawn of adolescence,
be regarded as a match for the vast and adamantine bulk of the great
demon ? Two youths, of light and elegant persons, are in the arena, to
oppose athletic fiends, headed by the cruel Chdnfira. This is a great sin
in the judges of the games, for the umpires to sufier a contest between
boys and strong men.”

As thus the women of the city conversed with one another, Hari,
having tightened his girdle, danced in the ring, shaking the ground on
which he trod. Balabhadra also danced, slapping jhis arms in defiance.
Where the ground was firm, the invincible Krishfia contended foot to
foot with Chdfidra. The practised demon Mushtika was opposed by

CHAliURA SLAIN BY KRISHNA.

567

Balabhadra.« Mutually entwining, and pushing, and pulling, and beating
each other with fists, arms, and elbows, pressing each other with their
knees, interlacing their arms, kicking with their feet, pressing with their
whole weight upon one another ^ fought Hari and ChliMra. Desperate
was the struggle, though without weapons, and one for life and death, to
the great gratification of the spectators. In proportion as the contest
continued, so Ch5fi6ra was gradually losing something of bis original
vigour, and the wreath upon his head trembled from his fury and dis<
tress*; whilst the world-comprehending Krishfia wrestled with him as if
but in sport. Beholding Ch^fiura losing, and Krishfia gaining strength,
Kansa, furious with rage, commanded the music to cease. As soon as
the drums and trumpets were silenced, a numerous band of heavenly
instruments was heard in the sky, and the gods invisibly exclaimed,
“ Victory to Govinda ! Kei^va, kill the demon Ch4hura !” Madhus5-
dana having for a long time dallied with his adversary, at last lifted him
up, and whirled him round, with the intention of putting an end to him.
Having whirled Chdfifira round a hundred times, until his breath was
expended in the air, Krishfia dashed him on the ground with such
violence as to smash his body into a hundred fragments, and strew the
earth with a hundred pools of gory mire. Whilst this took place, the
mighty Baladeva was engaged in the same manner with the demon
bruiser Mush'tika. Striking him on the head with his fists, and on the

■'> The terms here used are technical, and
refer to the established modes of wrestling
amongst Hindu athletse. i. Sannip&ta
(ufinun) is described ‘mutual laying hold
of.’ 2. Avaduta (wv^), ‘letting go of
the adversary.* 3. Eshepana ‘ pull-

ing to, and casting back.’ 4. Mushfini-
plita ( ijftrftmnr; ), ‘ striking with fists. ’
5. Kilanipata ‘striking with

the elbow.’ 6. Vajraolipdta (vwfkitnn),
‘ striking with the fore-arm.’ 7. Jfinu-
nirgh&ta (wT^fir^nr:), ‘pressmg or striking
with the knees.’ 8. Biihuvighaf^ana (wi||
‘interlacing the arms.’ 9. Fiidod-

dhuta (wnjtiljr;), ‘ kicking.’ 10. Prasrishfa
‘ intertwining of the whole body.’
In some copies another term occurs, Asma-
nirghdta (w^irfVr^nR), ‘striking with stones,’
or ‘ striking blows as hard as with stones;’
for stones could scarcely be used in a con-
test specified as ‘one without weapons’

^ Krishna contended with Chimura,
‘who through distress and anger shook
the flowers of his crest;’ ijhn

I The two last terms are ex-
plained, ‘ the flower of the wreath on his
head;’ •

558

KRISHl&A KILLS KANSA,

breast with his knees, he stretched him on the ground, and pummelled
him there till he was dead. Again, Krishha encountered the royal bruiser
Tomalaka, and felled him to the earth with a blow of his left hand.
When the other athletes saw CbdMra, Mushtika, and Tomalaka killed,
they fled from the field; and Krishha and Sankarshaha danced Tic>
torious on the arena, dragging along with them by force the cowherds of
their own age. Kansa, his eyes reddening with wrath, called aloud to
the surrounding people, “ Drive those two cow-boys out of the assembly :
seize the villain Nanda, and secure him with chains of iron : put Vasu-
deva to death with tortures intolerable to his years : and lay hands upon
the cattle, and whatever else belongs to those cowherds who are the
associates of Krishha.”

Upon hearing these orders, the destroyer of Madhu laughed at Kansa,
and, springing up to the place where he was seated, laid hold of him by
the hair of his head, and struck his tiara to the ground : then casting
him down upon the earth, Govinda threw himself upon him. Crushed
by the weight of the upholder of the universe, the son of Ugrasena,
Kansa the king, gave up the ghost. Krishha then dragged the dead
body, by the hair of the head, into the centre of the arena, and a deep
furrow was made by the vast and heavy carcass of Kansa, when it was
dragged along the ground by Krishha, as if a torrent of water had run
through it^. Seeing Kansa thus treated, his brother Sumdlin came to
his succour ; but he was encountered, and easily killed, by Balabhadra.
Then arose a general cry of grief from the surrounding circle, as they
beheld the king of Mathur& thus slain, and treated with such contumely,
by Krishha. Krishha, accompanied by Balabhadra, embraced the feet
of Vasudeva and of Devaki ; but Vasudeva raised him up ; and he and
Devaki recalling to recollection what he had said to them at his birth,
they bowed to Jandrddana, and the former thus addressed him : “ Have
compassion upon mortals, O god, benefactor and lord of deities : it is by
thy favour to us two that thou hast become the (present) upholder of the

7 Et latuB mediam auloua diducit arenam. being dragged over it The text is, ifhc^
‘ The yielding sand being furrowed into a tJufllHinn ttfbUT ihl fWitT i yin Tfewi ^
ditch or a water-course, by the dead bodies miws; ii

AND IS PRAISED BY VASUDEVA.

559

world. That, for the punishment of the rebellious, thou hast descended
upon earth in my house, having been propitiated by my prayers, sancti-
fies our race. Thou art the heart of all creatures ; thou abidest in all
creatures ; and all that has been, or will be, emanates from thee, O
universal spirit ! Thou, Achyuta, who comprehendest all the gods, art
eternally worshipped with sacrifices: thou art sacrifice itself, and the
ofierer of sacrifices. The affection that inspires my heart and the heart
of Devaki towards thee, as if thou wast our child, is indeed but error, and
a great delusion. How shall the tongue of a mortal such as I am call
the creator of all things, who is without beginning or end, son ? Is it
consistent that the lord of the world, from whom the world proceeds,
should be born of me, except through illusion? How should he, in
whom all fixed and moveable things are contained, be conceived in the
womb and born of a mortal being? Have compassion therefore indeed,
O supreme lord, and in thy descended portions protect the universe.
Thou art no son of mine. This whole world, from Brahmd to a tree,
thou art. Wherefore dost thou, who art one with the supreme, beguile
us? Blinded by delusion, I thought thee my son ; and for thee, who art
beyond all fear, I dreaded the anger of Kansa, and therefore did I take
thee in my terror to Gokula, where thou hast grown up ; but I no longer
claim thee as mine own. Thou, Vishnu, the sovereign lord of all, whose
actions Rudra, the Maruts, the Aiwins, Indra, and the gods, cannot
equal, although they behold them ; thou who hast come amongst us for
the benefit of the world, art recognised, and delusion is no more.’'

CHAP. XXL

KriBhna encourages his parents ; places Ugrasena on the throne ; becomes the pupil of

S£n(hpani, whose son he recovers from the sea : he kills the marine demon Pancha-

jana, and makes a horn of his shell.

Having permitted to Devaki and Vasudeva an interval of true
knowledge, through the contemplation of his actions, Hari again spread
the' delusions of his power over them and the tribe of Yadu. He said to
them, “Mother; venerable father; you have both been long observed
by Sankarshaha and myself with sorrow, and in fear of Kansa. He
whose time passes not in respect to his father and mother, is a vile being,
who descends in vain from virtuous parents. The lives of those produce
good fruit, who reverence their parents, their spiritual guides, the Brah-
mans, and the gods. Pardon therefore, father, the impropriety of which
we may have been culpable, in resenting without your orders, to which
we acknowledge that we are subject, the oppression we suffered from the
power and violence of Kansa.” Thus speaking, they offered homage to
the elders of the Yadu tribe in order, and then in a suitable manner paid
their respects to the citizens. The wives of Kansa, and those of his
father, then surrounded the body of the king, lying on the ground, and
bewailed his fate in deep affliction. Hari in various ways expressed his
regret for what had chanced, and endeavoured to console them, his own
eyes being suffused with tears. The foe of Madhu then liberated Ugra-
sena from confinement, and placed him on the throne, which the death
of his son had left vacant. The chief of the Yddavas, being crowned,
performed the funeral rites of Kansa, and of the rest of the slain. When
the ceremony was over, and Ugrasena had resumed his royal seat,
Krishfia addressed him, and said, “Sovereign lord, command boldly
what else is to be done. The curse of Yaydti has pronounced our race
unworthy of dominion^; but with me, for your servant, you may issue
your orders to the gods. How should kings disobey them?”

’ The corse pronounced on the elder sons of Yaydti, on their refusing to take upon
them their father’s infirmities. See p. 414.

UGRASENA MADE KING.

561

Thus having spoken, the human Ke4ava summoned mentally the
deity of the wind, who came upon the instant, and said to him, “ Gk>,
Vayu, to Indra, and desire him to lay aside his pomp, and resign to
Ugrasena his splendid hall Sudharman : tell him that Krishha commands
him to send the royal hall, the unrivalled gem of princely courts, for the
assemblage of the race of Yadu.” Accordingly Vdyu went, and delivered
the message to the husband of Sachi, who immediately gave up to him
the hall Sudharman, and Vdyu conveyed it to the Y&davas, the chiefs of
whom thenceforth possessed this celestial court, emblazoned with jewels,
and defended by the arm of Gkivinda. The two excellent Yadu youths,
versed in all knowledge, and possessed of all wisdom, then submitted to
instruction, as the disciples of teachers. Accordingly they repaired to
Sandipani — ^who, though born in K44i, resided at Avanti — ^to study the
science of arms, and, becoming his pupils, were obedient and attentive
to their master, exhibiting an example to all men of the observance of
instituted rules. In the course of sixty-four days they had gone through
the elements of military science, with the treatises on the use of arms,
and directions for the mystic incantations, which secure the aid of
supernatural weapons^. Sdndipani, astonished at such proficiency, and
knowing that it exceeded human faculties, imagined that the sun and
moon had become his scholars. When they had acquired all that he
could teach, they said to him, “ Now say what present shall be given to
you, as the preceptor’s fee.” The prudent Sandipani, perceiving that
they were endowed with more than mortal powers, requested them to
give him his dead son, drowned in the sea of Prabh^sa’. Taking up
their arms, they marched against the ocean ; but the all-comprehending
sea said to them, 1 have not killed the son of Sandipani ; a demon

3 They wad through the Dhanur-veda,
which treats of military matters ; with the
Rahasya, ‘ the mystical part f and the
Sangraha, 'collection’ or 'compendium,’
said to be here the Asizarprayoga, 'the
employment of weapons.’

^ Prabhasa is a place of pilgrimage in
the west of India, on the coast of Guzerat,

near the temple of Somanath, and town of
Pattan Somanath. It is also known by
the name of Soma-6rtha; Soma, or the
moon, having been here cured of the con-
sumption brought upon him by the im-
precation of Daksha, his father-in-law.
Mah&bh£rata, S^alya P., vol. III. p. 249.

7 D

562

THE DEATH OF PANCHAJANA.

named Panchajana, who lives in the form of a conch shell, seized the
hoy: he is still under my waters. On hearing this, Krishha plunged
into the sea ; and having slain the vile Panchajana, he took the conch
shell, which was formed of his hones (and bore it as his horn), the sound
of which fills the demon hosts with dismay, animates the vigour of the
gods, and annihilates unrighteousness. The heroes also recovered the
boy from the pains of death, and restored him in his former person to his
father. R&ma and Jandrddana then returned to Mathur^, which was
well presided over by Ugrasena, and abounded in a happy population
both of men and women *.

* The incidents of the two last chapters tions, especially in the latter. The Brahma
are related in the Bhfigavata and Hari Vaivartta, on the other hand, makes still
Vansa, often in the words of the text, shorter w’ork of these occurrences than
hut with many embellishments and addi- our text.

CHAP. XXII.

Jarasandha besieges Mathur&; is defeated, but repeatedly renews the attack.

ParA^ARA. — ^The mighty Kansa had married the two daughters of
Jarasandha, one named Asti, the other Pr4pti. Jardsandha was king
of Magadhd, and a very powerful prince*; who, when he heard that
Krishha had killed his son-in-law, was much incensed, and, collecting a
large force, marched against Mathurd, determined to put the Yddavas
and Krishha to the sword. Accordingly he invested the city with three
and twenty numerous divisions of his forces^. Rdma and Jandrddana
sallied from the town with a slender, but resolute force, and fought
bravely with the armies of Magadhd. The two youthful leaders pru-
dently resolved to have recourse to their ancient weapons, and accord-
ingly the bow of Hari, with two quivers filled with exhaustless arrows,
and the mace called Kaumodaki, and the ploughshare of Balabhadra, as
well as the club Saunanda, descended at a wish from heaven. Armed
with these weapons, they speedily discomfited the king of Magadh4 and
his hosts, and reentered the city in triumph.

Although the wicked king of Magadha, Jarasandha, was defeated, yet
Krishfia knew that whilst he escaped alive he was not subdued ; and in
fact he soon returned with a mighty force, and was again forced by
R&ma and Krishfia to fly. Eighteen times^ did the haughty prince of
Magadh4 renew his attack upon the Y&davas, headed by Krishna ; and
was as often defeated and put to the rout by them, with very inferior
numbers. That the Y4davas were not overpowered by their foes, was
owing to the present might of the portion of the discus-armed Vishfiu.

* See page 456. India, but this is a gratuitous embellish^

With twenty-three Akshouhinis, each ment.
consisting of 109,300 infantry, 65,610 ® The Bhdgavata and Hari Vansa say

horse, 21,870 chariots, and as many ele- ‘ seventeen times.’ The latter indulges in
phants. The Hari Vans'a enumerates, as a prolix description of the first encounter;
the allies or tributaries of Jardsandba, a nothing of which occurs in the Bhagavata,
number of princes from various parts of any more than in our text.

564

MATHURA ATTACKED IN VAIN.

It was the pastime of the lord of the universe, in his capacity of man, to
launch various weapons against his enemies ; for what effort of power
to annihilate his foes could be necessary to him, whose fiat creates and
destroys the world? but as subjecting himself to human customs, he
formed alliances with the brave, and engaged in hostilities with the base.
He had recourse to the four devices of policy, or negociation, presents,
sowing dissension, and chastisement ; and sometimes even betook himself
to flight. Thus imitating the conduct of human beings, the lord of the
world pursued at will his sports.

CHAP. XXIII.

Birth of Kalayavana: he advances against Mathurd, Krishna builds Dwdrakl, and
sends thither the Tddava tribe : he leads K&layavana into the cave of Muchukunda :
the latter awakes, consumes the Tavana king, and praises Krishna.

ParA^ARA. — ^y4la having called G&rgya llie Brahman, whilst at
the cow-pens, impotent, in an assembly of the Yddavas, they all laughed ;
at which he was highly offended, and repaired to the shores of the
western sea, where he engaged in arduous penance to obtain a son, who
should be a terror to the tribe of Yadu. Propitiating Mahddeva, and
living upon iron sand for twelve years, the deity at last was pleased with
him, and gave him the desired boon. The king of the Yavanas, who
was childless, became the friend of Gdrgya ; and the latter begot a son
by his wife, who was as black as a bee, and was thence called Kdla-
yavana ^ The Yavana king having placed his son, whose breast was as
hard as the point of the thunderbolt, upon the throne, retired to the
woods. Inflated with conceit of his prowess, Kdlayavana demanded of
Narada who were the most mighty heroes on earth. To which the sage
answered, “ The Y^davas.” Accordingly Kalayavana assembled many
myriads of Mlechchhas and barbarians^ and with a vast armament of

1 This legend of the origin of K^-
yavana is given also by the Hari Vansa.
The Bhagavata, like our text, comes at
at once to the siege of Mathura by this
chief; but the Hari Yansa suspends the
story, for more than thirty chapters, to
narrate an origin of the Y^idavas, and sun-
dry adventures of Krishna and Rima to
the south-west. Most of these have no
other authority, and are no doubt inven-
tions of the Dakhini compiler; and the
others are misplaced.

^ So the Bhagavata describes him as
leading a host of Mlechchhas, or barba-
rians, against Krishna ; but in the Mah^-

bhlirata, Sabh& Parvan, vol. I. p. 330,
where Krishna describes the power of
Jarfisandha, he admits that he and the
Y^davas fled from Mathur& to the west,
through fear of that king, but no account
is given of any siege of Mathura by K£la-
yavana. The only indication of such a
person is the mention that Bhagadatta,
the Yavana king, who rules over Muru
and Naraka in the west and south, is one
of his most attached feudatories. This
king is in various other places called king
of Prfigiyotish, as he is in a subsequent
passage of the same book, Sabhi P., p. 374;
and this name is always applied to the

7 ®

566

SIEGE OF MATHURA BY KALAYAVANA :

elephants, cavalry, chariots, and foot, advanced impatiently against
Mathurd and the Yddavas ; wearying every day the animal that carried
him, but insensible of fatigue himself.

When Krishha knew of his approach, he reflected that if the Yddavas
encountered the Yavana, they would be so much weiakened by the
conflict, that they would then be overcome by the king of Magadhd;
that their force was much reduced by the war with Magadhd, whilst that
of Kdlayavana was unbroken ; and that the enemy might be therefore
victorious. Thus the Yddavas were exposed to a double danger. He
resolved therefore to construct a citadel for the Yadu tribe, that should
not be easily taken ; one that even women might defend, and in which
therefore the heroes of the house of Vrishhi should be secure ; one in
which the male combatants of the Yddavas should dread no peril, though
he himself should be drunk or careless, asleep or abroad. Thus reflect*
ing, Krishna solicited a space of twelve furlongs from the ocean, and
there he built the city of Dw6^ak4^ defended by high ramparts, and
beautified with gardens and reservoirs of water, crowded with houses
and buildings, and splendid as the capital of Indra, Amaravati. Thither
Janarddana conducted the inhabitants of Mathura, and then awaited at
that city the approach of Kdlayavana.

When the hostile army encamped round Mathur4, Krishfia unarmed
went forth, and beheld the Yavana king. K^layavana, the strong-armed,
recognizing Y^sudeva, pursued him ; him whom the thoughts of perfect
ascetics cannot overtake. Thus pursued, Krishfia entered a large cavern,
where Muchukunda, the king of men, was asleep. The rash Yavana
entering the cave, and beholding a man lying asleep there, concluded it

the west of Asam. His subjects are, how- Greek-Bactrian princes, or their Scythian
ever, still Yavanas and Mlechchhas, and successors, although in the latter compila-
he presents horses, caps set with jewels, tions it has been mixed up with allusions
and swords with ivory hilts ; articles to the first Mohammedan aggressions. See
scarcely to be found in Asam, which can- As. Res. V. 506. and XV. 100.
not well be the seat of his sovereignty. ^ According to the Mah&bhlirata, he
It seems most likely therefore that the only enlarged and fortified the ancient city
story may have originated in some know- of Kus'asthali, founded by Raivata. Sabha
ledge of the power and position of the P. : see also p. 356 of our text.

WHO 18 DESTROYED BY MUCHUKVNDA.

567

must be Krish^, and kicked him ; at which Mnchukunda awoke, and
casting on him an angry glance, the Yavana was instantly consumed,
and reduced to ashes. For in a battle between the gods and demons,
Muchukunda had formerly contributed to the defeat of the latter ; and,
being overcome with sleep, he solicited of the gods as a boon that he
should enjoy a long repose. “ Sleep long and soundly,” said the gods;
“and whoever disturbs you shall be instantly burnt to ashes by fire
emanating from your body

Having burnt up the iniquitous Yavana, and beholding the foe of
Madhu, Muchukunda asked him who he was. “ 1 am born,” be replied,
“ in the lunar race, in the tribe of Yadu, and am the son of Vasudeva.”
Muchukunda, recollecting the prophecy of old Garga, fell down before
the lord of all, Hari, saying, “ Thou art known, supreme lord, to be a
portion of Vishhu ; for it was said of old by Garga, that at the end of
the twenty-eighth Dwdpara age Hari would be bom in the family of
Yadu. Thou art he, without doubt, the benefactor of mankind ; for thy
glory I am unable to endure. Thy words are of deeper tone than the
muttering of the rain cloud ; and earth sinks down beneath the pressure
of thy feet. As in the battle between the gods and demons the Asuras
were unable to sustain my lustre, so even am I incapable of bearing thy
radiance. Thou alone art the refuge of every living being who has
lighted on the world. Do thou, who art the alleviator of all distress,
shew favour upon me, and remove from me all that is evil. Thou art the
oceans, the mountains, the rivers, the forests : thou art earth, sky, air,
water, and fire : thou art mind, intelligence, the unevolved principle, the
vital airs, the lord of life — the soul ; all that is beyond the soul ; the
all-pervading ; exempt from the vicissitudes of birth ; devoid of sensible

The name of Muchukunda, as one of is that of reference to something familiar,
the sons of Mandh&tri, occurs p. 363 ; but rather than its narration. In the Hari
no further notice is taken of him. The Vansa the opposite extreme is observable,
Bh&gavata specifies his being the son of and there the legends are as prolix as here
that king, and relates the same stoiy of they are concise. The Bhdgavata follows
his long sleep as the text. The same a middle course ; but it seems unlikely
occurs in the Hari Vansa. The general that in either of the three we have the
character of the legends in this chapter original fables.

568

MUCHUKUNDA PRAISES KRISHI^A.

properties, sound and the like; undecaying, illimitable, iraperiiidiable,
subject neither to increase nor diminution: thou art that which is
Brahma, without beginning or end. From thee the immortak, the pro-
genitors, the Yakshas, Gandharbhas, and Kinnaras, the Siddhas, the
nymphs of heaven, men, animals, birds, deer, reptiles, and all the
vegetable world, proceed ; and all that has been, or will be, or is now,
moveable or fixed. All that is amorphous or has form, all that is subtile,
gross, stable, or moveable, thou art, O creator of the world ; and beside
thee there is not any thing. O lord, 1 have been whirled round in the
circle of worldly existence for ever, and have suffered the three classes of
affliction, and there is no rest whatever. I have mistaken pains for
pleasures, like sultry vapours for a pool of water ; and their enjoyment
has yielded me nothing but sorrow. The earth, dominion, forces, trea-
sures, friends, children, wife, dependants, all the objects of sense, have I
possessed, imagining them to be sources of happiness ; but I found that
in their changeable nature, O lord, they were nothing but vexation.
The gods themselves, though high in heaven, were in need of my alli-
ance. Where then is everlasting repose? Who without adoring thee,
who art the origin of all worlds, shall attain, O supreme deity, that rest
which endures for ever ? Beguiled by thy delusions, and ignorant of thy
nature, men, after suffering the various penalties of birth, death, and
infirmity, behold the countenance of the king of ghosts, and suffer
in hell dreadful tortures, the reward of their own deeds. Addicted to
sensual objects, through thy delusions I revolve in the whirpool of
selfishness and pride; and hence I come to thee, as my final refuge,
who art the lord deserving of all homage, than whom there is no other
asylum; my mind afflicted with repentance for ray trust in the world,
and desiring the fulness of felicity, emancipation from all existence.”

CHAP. XXIV.

Muchukunda goes to perform penance. Krishna takes the army and treasures of
K^yavana, and repairs with them to Dw&rakfi. Balar&ma visits Vraja : inquiries of
its inhabitants after Krishna.

'I HUS praised by the wise Muchukunda, the sovereign of all things,
the oternal lord, Hari, said to him, “ Go to whatever celestial regions
you wish, lord of men, possessed of might irresistible, honoured by my
favour. When you have fully enjoyed all heavenly pleasures, you shall
be born in a distinguished family, retaining the recollection of your
former births; and you shall finally obtain emancipation.” Having
heard this promise, and prostrated himself before Achyuta, the lord of
the world, Muchukunda, went forth from the cave, and beholding men
of diminutive stature, now first knew that the Kali age had arrived. The
king therefore departed to Gandhamddana, the shrine of Narandrdyafia,
to perform penance.

Krishna having by this stratagem destroyed his enemy, returned to
Mathurd, and took captive his army, rich in horses, elephants and cars,
which he conducted to Dw4rak4, and delivered to Ugrasena, and the
Yadu race was relieved from all fear of invasion. Baladeva, when
hostilities had entirely ceased, being desirous of seeing his kinsmen,
went to Nanda’s cow-pens, and there again conversed with the herdsmen
and their females, with affection and respect. By some, the elders, he
was embraced ; others, the juniors, he embraced ; and with those of his
own age, male or female, he talked and laughed. The cowherds made
many kind speeches to Halayudha; but some of the Gopis spoke to
him with the afiectation of anger, or with feelings of jealousy, as they
inquired after the loves of Krishfia with the women of Mathur4. “ Is all
well with the fickle and inconstant Krishfia?” said they: “Does the
volatile swain, the friend of an instant, amuse the women of the city by
laughing at our rustic efforts (to please him) ? Does he ever think of us,
singing in chorus to his songs? Will he not come here once again to see
his mother? But why talk of these things? it is a different tale to tell for

7 F

570

RAMA VISITS VRAJA.

him without us, and for us without him. Father, mother, brother,
husband, kin, what have we not abandoned for his sake? but he is
a monument of ingratitude. Yet tell us, does not Krishha talk of coming
here? Falsehood is never, O Krishha, to be uttered by thee. Verily
this is D&modara, this is Govinda, who has given up his heart to the
damsels of the city, who has no longer any regard for us, but looks upon
us with disdain.” So saying, the Gopis, whose minds were fixed on
Krishfia, addressed R4ma in his place, calling him D4modara and
Govinda, and laughed and were merry; and R4ma consoled them by
communicating to them agreeable, modest, affectionate, and gentle mes-
sages from Krishfia. With the cowherds he talked mirthfully, as he
had been wont to do, and rambled along with them over the lands of
Vraja'.

i This visit of Balarama to Vraja is subsequent to the establishment of the
placed by the Hari Vansa anterior to the Yadus at Dwdraka.
fall of Mathurd ; by the Bhdgavata, long

CHAP. XXV.

Balarama finds wine in the hollow of a tree; becomes inebriated; commands the
Yamuna to come to him, and on her refusal drags her out of her course : Lakshmi
gives him ornaments and a dress : he returns to Dwarakd, and marries Revati.

Whilst the mighty Sesha*, the upholder of the globe, was thus
engaged in wandering amidst the forests with the herdsmen, in the
disguise of a mortal — having rendered great services to earth, and still
considering what more was to be achieved — Vanina, in order to provide
for his recreation, said to his wife Varufii (the goddess of wine), “ Thou,
Madird, art ever acceptable to the powerful Ananta ; go therefore, auspi-
cious and kind goddess, and promote his enjoyments.” Obeying these
commands, Vdruni went and established herself in the hollow of a
Kadamba tree in the woods of Vrinddvana. Baladeva, roaming about,
came there, and smelling the pleasant fragrance of liquor, resumed his
ancient passion for strong drink. The holder of the ploughshare observing
the vinous drops distilling from the Kadamba tree, was much delighted,
and gathered and quaffed them^ along with the herdsmen and the Gopis,
whilst those who were skilful with voice and lute celebrated him in their
songs. Being inebriated with the wine, and the drops of perspiration
standing like pearls upon his limbs, he called out, not knowing what he
said, “ Come hither, Yamund river, I want to bathe.” The river, disre-
garding the words of a drunken man, came not at his bidding : on which

’ The great serpent, of whom Balarama the hollow of a Kadamba tree on the
is an incarnation. Gomantha mountain : ifpmnifTt

2 There is no vinous exudation from the unn I The Hari Vans'a, which alone
Kadamba tree (Nauclea Kadamba), but its makes the Gomantha mountain the scene
flowers are said to yield a spirit by distil* of an exploit of Krishna and Rdma, makes
lation; whence Kddambari is one of the no mention of this origin of wine; and
synonymes of wine, or spiritous liqour. the Bhagavata merely says that Vdrum
The grammarians, however, also derive took up her abpde in the hollow of a tree,
the word from some legend, stating it to There must be some other authority there-
be so called because it was produced from fore for this story.

572 RAMA COMPELS THE YAMUNA RIVER TO FOLLOW HIM.

R4ma in a rage took up his ploughshare, which he plunged into her
bank, and dragged her to him, calling out, **Will you not come, you
jade? will you not come? Now go where you please (if you can).”
Thus saying, he compelled the dark river to quit its ordinary course,
and follow him whithersoever he wandered through the wood. Assum-
ing a mortal figure, the Yamun4, with distracted looks, approached
Balabhadra, and entreated him to pardon her, and let her go : but he
replied, “ I will drag you with my ploughshare in a thousand direc-
tions, since you contemn my prowess and strength.” At last, however,
appeased by her reiterated prayers, he let her go, after she had watered
all the country \ When he had bathed, the goddess of beauty, Lakshmi,
came and gave him a beautiful lotus to place in one ear, and an earring
for the other; a fresh necklace of lotus flowers, sent by Varufka; and
garments of a dark blue colour, as costly as the wealth of the ocean :
and thus decorated with a lotus in one ear, a ring in the other, dressed in
blue garments, and wearing a garland, Balar^ma appeared united with
loveliness. Thus decorated, R4ma sported two months in Vraja, and
then returned to Dw6rakk, where he married Revati, the daughter of
king Raivata, by whom he had two sons, Nisha'tha and Ulmuka^

The Bh^gavata and Hari Vansa repeat of canals from the Jumna, for the purposes
this story; the latter very imperfectly; the of irrigation; and the works of the Mo-
former adds, that the Yamund is still to hammedans in this way, which are well
be seen following the course along which known, were no doubt preceded by similar
she was dragged by Balardma. The le- canals dug by order of Hindu princes,
gend probably alludes to the construction * See page 439.

CHAP. XXVI.

Krishna carries off Rukmini: the princes who come to rescue her repulsed by Balarilma.
Rukmin overthrown, but spared by Krishna, founds Bhojakafa. Pradyumna bom
of Rukmim.

BhIshmaka was king of Vidarbha, residing at Kundina He had
a son named Rukmin, and a beautiful daughter termed Rukmini. Krishha
fell in love with the latter, and solicited her in marriage ; but her brother
who hated Krishha, would not assent to the espousals. At the suggestion
of Jarhsandha, and with the concurrence of his son, the powerful sove-
reign Bhishmaka affianced Rukmini to Si^updla. In order to celebrate
the nuptials, Jar4sandha and other princes, the friends of Si^up41a,
assembled in the capital of Vidarbha ; and Krishha, attended by Bala-
bhadra and many other YMavas, also went to Kundina to witness the
wedding. When there, Hari contrived, on the eve of the nuptials, to
carry off the princess ^ leaving R4ma and his kinsmen to sustain the
weight of his enemies. PauAdraka, the illustrious Dantavakra, Vidu-

t /

ratha, Si^upala, Jardsandha, Salya, and other kings, indignant at the
insult, exerted themselves to kill Krishna, but were repelled by BalarAma
and the Yddavas. Rukmin, vowing that he would never enter Kundina
again until he had slain Ke^ava in fight, pursued and overtook him. In
the combat that ensued, Krishna destroyed with his discus, as if in sport,
the host of Rukmin, with all its horse, and elephants, and foot, and
chariots, and overthrew him, and hurled him on the ground, and would
have put him to death, but was withheld by the entreaties of Rukmini.
“ He is my only brother,” she exclaimed, “ and must not be slain by

1 Vidarbha is the country of Berar, and When she had gone forth from the
the name remains in the present city of city to worship AmbikI : Bh^vata. In-
Beder: the capital however, Kundinapur, dr&ni, the wife of Indra: Hari Vansa.
is commonly identified with a place called Our text tells the circumstance more con-
Kundapur, about forty miles north-east of cisely than the others.

Amar&vati (in Berar).

7G

574

BHOJAKATA FOUNDED.

thee: restrain your wrath, O divine lord, and give me my brother in
charity.” Thus addressed by her, Krishha, whom no acts affect, spared
Rukmin^; and he (in pursuance of his vow) founded the city Bhoja-
ka'ta^, and ever afterwards dwelt therein. After the defeat of Rukmin,
Krishha married Rukmini in due form, having first made her his own by
the Rdkshasa ritual^. She bore him the gallant Pradyumna, a portion
of the deity of love. The demon Sambara carried him off, but he slew
the demon.

3 After' depriving him of his eyebrows
and hair. In the Bh^avata, Balardma
also interferes in favour of Rukmin, and
reproves Krishna for disfiguring him.

* Of course this was somewhere in the
neighbourhood of Kundina or Vidarbha,
and is usually supposed to be situated on
the Narmada.

^ That is, by violence : thus Manu ;

“ The seizure of a maiden by force, whilst
she weeps and calls for assistance, after
her kinsmen and friends have been slain
in battle, or wounded, and their houses
broken open, is the marriage called Ri-
kshasa.” III. 33. According to the Bha-
gavata, Rukmini sends to invite Krishna
to carry her off, and instructs him how to
proceed.

CHAP. XXVII.

Pradyumna stolen by Sambara; thrown into the sea, and swallowed by a fish; found

by M&y&devi : he kills Sambara, marries Mayidevi, and returns with her to Dwli-

raldi. Joy of Rukmini and Ejishna.

IN^AITREYA. — How, Muni, happened it that the hero Pradyumna waa
carried away by Sambara? and in what manner was the mighty Sam-
bara killed by Pradyumna?

Para4ara. — ^When Pradyumna was but six days old, he was stolen
from the lying-in chamber by Sambara, terrible as death ; for the demon
foreknew that Pradyumna, if he lived, would be his destroyer. Taking
away the boy, Sambara cast him into the ocean, swarming with mon-
sters, into a whirlpool of roaring waves, the haunt of the huge creatures
of the deep. A large fish swallowed the child, but he died not, and was
born anew from its belly for that fish, with others, was caught by the
fishermen, and delivered by them to the great Asura Sambara. His
wife May4devi, the mistress of his household, superintended the opera-
tions of the cooks, and saw, when the fish was cut open, a beautiful
child, looking like a new shoot of the blighted tree of love. Whilst
wondering who this should be, smd how he could have got into the belly
of the fish, Ndrada came to satisfy her curiosity, and said to the graceful
dame, “ This is the son of him by whom the whole world is created and
destroyed, the son of Vishnu, who was stolen by Sambara from the
lying-in chamber, and tossed by him into the sea, where he was swal-
lowed by the fish. He is now in thy power ; do thou, beautiful woman,
tenderly rear this jewel of mankind.” Thus counselled by Narada,
May4devi took charge of the boy, and carefully reared him from child-
hood, being fascinated by the beauty of his person. Her affection
became still more impassioned when he was decorated with the bloom
of adolescence. The gracefully-moving Mdy&vati then, fixing her heart

> The Bh4gavata tells the stoiy in the same manner, but the Hari Vans'a omits the
part of the fish.

576

PRADYUMNA RETURNS TO HIS PARENTS,

and eyes upon the high-minded Pradyumna, gave him, whom she
regarded as herself, all her magic (and illusive) powers.

Observing these marks of passionate affection, the son of Krishha
said to the lotus-eyed M4y4devi, “Why do you indulge in feelings so
unbecoming the character of a mother?” To which she replied, “ Thou
art not a son of mine ; thou art the son of Vishfiu, whom K&la Sambara
carried away, and threw into the sea : thou wast swallowed by a fish,
but wast rescued by me from its belly. Thy fond mother, O beloved, is
still weeping for thee.” When the valiant Pradyumna heard this, he
was filled with wrath, and defied Sambara to battle. In the conflict that
ensued, the son of M4dhava slew the whole host of Sambara. Seven
times be foiled the delusions of the enchanter, and making himself
master of the eighth, turned it against Sambara, and killed him. By
the same faculty he ascended into the air, and proceeded to his father's
house, where he alighted, along with M4y4vati, in the inner apartments.
When the women beheld Pradyumna, they thought it was Krishfia him-
self. Rukmini, her eyes dimmed with tears, spoke tenderly to him, and
said, “ Happy is she who has a son like this, in the bloom of youth.
Such would be the age of my son Pradyumna, if he was alive. Who is
the fortunate mother adorned by thee? and yet from thy appearance,
and from the affection I feel for thee, thou art assuredly the son of Hari.”

At this moment Krishna, accompanied by N^rada, arrived ; and the
latter said to the delighted Rukmini, “ This is thine own son, who has
come hither after killing Sambara, by whom, when an infant, he was
stolen from the lying-in chamber. This is the virtuous M^y&vati, his
wife, and not the wife of Sambara. Hear the reason. When Manmatha,
the deity of love, had perished 2, the goddess of beauty, desirous to secure

® When he was reduced to ashes by a S^iva, in pity of Rati’s grief, restoring him
fiery glance from S^iva, in resentment of only to a bodiless p.Yiatenni* as Ananga,
his inflaming him with passion for Uma. whose place is to be in the hearts of men.
This legend is a favourite with the S^aiva The Linga adds, that when Vishnu, in
Purdrias, and is told in the Longa and consequence of the curse of Bhrigu, «hnll
Kilikd, also in the Pftdma P. and KUs'i be born as the son of Vasudeva,
Khaii&a of the Skanda P. They do not shall be bom as one of his sons,
say much about his resuscitation however;

ALONG WITH MAYADEVi.

577

his revival, assumed a delusive form, and by her charms fascinated the
demon Sambara, and exhibited herself to him in various illusory enjoy-
ments. This thy son is the descended K4ma; and this is the goddess
Rati, his wife There is no occasion for any uncertainty : this is thy
daughter-in-law.” Then Rukmini was glad, and Ke4ava also ; the whole
city resounded with exclamations of joy, and all the people of Dw6-
rak4 were surprised at Rukmini’s recovering a son who had so long
been lost.

The daughter of Oaksha, but not cified (p. 54) : she was bom from his per-
enumerated amongst those formerly spe- spiration, according to the K&lika P.

CHAP. XXVIII.

Wives of Krishna. Pradyumna has Aniruddha : nuptials of the latter. Balarinui beat
at dice, becomes incensed, and slays Rukmin and others.

RuKMINI bare to Krishha these other sons, Ch^rudeshha, Sudeshda,
Ch&rudeha, Sushena, Ch^rugupta, Bhadrach^ru, Ch^ruvinda, Such4ru,
and the very mighty Ch6ru; also one daughter, Ch&rumati. Krishha
had seven other beautiful wives, KMindi, Mitravrinda, the virtuous N6g-
uajiti, the queen Jambavati ; Rohihl, of beautiful form ; the amiable and
excellent daughter of the king of Madra, Madri ; Satyabh4m4, the
daughter of Satrujit ; and Lakshmah^, of lovely smiles *. Besides these,

he had sixteen thousand other wives

' Tlic number specified, however, both
in this place and in c. 32, is nine, instead
of eight. The commentator endeavours to
explain the difference by identifying Ro-
hini with Jambavati; but in the notices
of Krishna’s posterity, both in this work
and in the Bhagavata, she is distinct from
Jambavati. She seems, however, to be
an addition to the more usually specified
eight, of whose several marriages the Bha-
gavata gives the best account. In addi-
tion to the three first, respecting whom
particulars are found in all, Kalindi, or
the Yamuna, is the daughter of the sun,
whom Krishna meets on one of his visits
to Indraprastha, and who claims him as
the reward of her penance. His next
wife, Mitravindd, is the daughter of his
maternal aunt, Rdjadhidevi (p. 437), and
sister of Yinda and Anuvinda, kings of
Avanti ; she chooses him at her Sw'ayam-
bara. The Hari Vans'a calls her Saudatta,
daughter of S'ivi ; and she is subsequently
termed S'aivyd by our text. Ndgnajiti or
Saty£, the next wife, was the daughter of
Nagnajit, king of Kausala, and was the

prize of Krishna’s overcoming seven tierce
bulls, whom no other hero had encoun-
tered with success. Bhadra, princess of
Kekaya, also Krishna’s cousin, the daugh-
ter of S'rutakirtti (p. 437 ), was his next :
and his eightli wife was Mfldri, the daugh-
ter of the king of Madra ; named, accord-
ing to the Bhagavata, Lakshana ; and to
the Hari V., Saubhima; distinguishing,
as does our text, clearly Lakshmaiia from
Madri, and like it having no satisfactory
equivalent for Bhadra. The Hari Vansa
does not name Rohini, but specifies other
names, as Yrihati, &c. In the life of
Krishna, taken from the Bhagavata through
a Persian translation, published by Mau-
rice, there is a curious instance of the
barbarous distortion of Sanscrit names by
the joint labours of the English and Per-
sian translators : the wives of Krishna are
written, Rokemenee (Rukmini), Seteebha-
vani (Satyabham^), Jamoometee (Jdmba-
vati), Kalenderee (Kalindi), Lechmeena
(Lakshmana), Soeta (Satyfi?), Bhedravatee
(Bhadra), Mihrbenda (Mitravinda).

^ These, accordmg to the Mah&bhfuata,

THE WEDDING OF ANIRUDDHA.

579

The heroic Pradyumna was chosen for her lord, at her public choice
of a husband, by the daughter of Rukmin ; and he had by her the
powerful and gallant prince Aniruddha, who was fierce in fight, an ocean
of prowess, and the tamer of his foes. Ke4ava demanded in marriage for
him the granddaughter of Rukmin ; and although the latter was inimical
to Krishfia, he betrothed the maiden (who was his son’s daughter) to the
son of his own daughter (her cousin Aniruddha). Upon the occasion of
the nuptials R4ma and other Y^davas attended Krishfia to Bhojakata,
the city of Rukmin. After the wedding had been solemnized, several
of the kings, headed by him of Kalinga, said to Rukmin, “ This wielder of
the ploughshare is ignorant of the dice, which may be converted into his
misfortune : why may we not contend with him, and beat him, in play ?”
The potent Rukmin replied to them, and said, “ So let it be and he
engaged Balarfima at a game of dice in the palace. Balardma soon lost
to Rukmin a thousand Nishkas^: he then staked and lost another thou-
sand; and then pledged ten thousand, which Rukmin, who was well
skilled in gambling, also won. At this the king of Kalinga laughed
aloud, and the weak and exulting Rukmin grinned, and said, “ Baladeva
is losing, for he knows nothing of the game ; although, blinded by a vain
passion for play, he thinks he understands the dice.” Halayudha, galled
by the broad laughter of the Kalinga prince, and the contemptuous
speech of Rukmin, was exceedingly angry, and, overcome with passion,
increased his stake to ten millions of Nishkas. Rukmin accepted the
challenge, and therefore threw the dice. Baladeva won, and cried aloud,
“ The stake is mine.” But Rukmin called out as loudly, that he was the
winner. “ Tell no lies, Bala,” said he : “ the stake is yours ; that is
true ; but I did not agree to it : although this be won by you, yet still I
am the winner.” A deep voice was then heard in the sky, inflaming
still more the anger of the high-spirited Baladeva, saying, “ Bala has
rightly won the whole sum, and Rukmin speaks falsely : although he did

Adi P., were Apsarasas, or nymphs. In according to different authorities of very
the Ddna Dharma they become Krishna’s different amount. The commentator here
wives through a boon given him by Um£. terms it a weight of four Suvariias, each
The Nishka is a weight of gold, but about 175 grains troy.

580

RUKMIN KILLED BY BALARAMA.

not accept the pledge in words, he did so by his acts (having cast the
dice).’’ Balardma thus excited, his eyes red with rage, started up, and
struck Rukmin with the board on which the game was played, and
killed him^. Taking hold of the trembling king of Kalinga, he knocked
out the teeth which he had shewn when he laughed. Laying hold of a
golden column, he dragged it from its place, and used it as a weapon to
kill those princes who had taken part with his adversaries. Upon which
the whole circle, crying out with terror, took to flight, and escaped from
the wrath of Baladeva. When Krishna heard that Rukmin had been
killed by his brother, he made no remark, being afraid of Rukmini on
the one hand, and of Bala on the other ; but taking with him the newly
wedded Aniruddha, and the Yadava tribe, he returned to Dwaraka.

'* The Bhagavata and Hari Vansa, which 'davas. The occurrence is a not very favour-
both tell this story, agree in the death of able picture of courtly manners; but scenes
Rukmin ; but in the Mahdbh^ta he ap- of violence have never been infrequent at
pears in the war, on the side of the Pan* the courts of Rajput princes.

CHAP- XXIX.

Indra comes to Dw&raka^ and reports to Krishna the tyranny of Naraka. Krishna
goes to his city^ and puts him to death- Earth gives the earrings of Aditi to
Krishna^ and praises him- He liberates the princesses made captive by Naraka^
sends them to Dwiraka, and goes to Swarga with Satyabhdm£.

t

Sakra, the lord of the three worlds, came mounted on his fierce
elephant Air&vata to visit Sauri (Krishfia) at Dw£raka. Having entered
the city, and been welcomed by Hari, he related to the hero the deeds of
the demon Naraka. “ By thee, Madhusfidana, lord of the gods,” said
Indra, “ in a mortal condition, all sufferings have been soothed. AHsh'ta,
Dhenuka, Chdfidra, Mush'tika, Ke4in, who sought to injure helpless man,
have all been slain by thee. Kansa, Kuvalay&pida, the child-destroying
Putand, have been killed by thee ; and so have other oppressors of the
world. By thy valour and wisdom the three worlds have been preserved,
and the gods, obtaining their share of the sacrifices offered by the devout,
enjoy satisfaction. But now hear the occasion on which I have come to
thee, and which thou art able to remedy. The son of the earth S called
Naraka, who rules over the city of Pragjyotisha®, inflicts a great injury
upon all creatures. Carrying off the maidens of gods, saints, demons,
and kings, he shuts them up in his own palace. He has taken away the
umbrella of Varufia, impermeable to water, the jewel mountain crest of
Mandara, and the celestial nectar-dropping earrings of my mother Aditi ;
and he now demands my elephant Airdvata. I have thus explained to
you, Govinda, the tyranny of the Asura ; you can best determine how it
is to be prevented.”

Having heard this account, the divine Hari gently smiled, and, rising
from his throne, took Indra by the hand : then wishing for the eater of

1 By Vishnu, as the Var^ha Avatira; but manipa, inhabited by Kuitas ; the site of
found and adopted by Janaka, Kilildl P. the shrines of Devi, as Dikkaravdsini and
^ In the centre of the country of K&- Kfim&khy&. K<Qikii P.

7 *

582

NARAKA SLAIN BY KRISHNA.

the serpents, Garuda immediately appeared; upon whom his master,
having first seated Satyabhdmd upon his back, ascended, and flew to
Pr%jyotisha. Indra mounted his elephant, and, in the sight of the
inhabitants of Dw4rak4, went to the abode of the gods.

The environs of Pr^gjyotisha were defended by nooses, constructed
by the demon Muru, the edges of which were as sharp as razors; but
Hari, throwing his discus Sudar^na amongst them, cut them to pieces.
Then Muru started up, but Ke^va slew him, and burnt his seven thou-
sand sons, like moths, with the flame of the edge of his discus. Having
slain Muru, Hayagriva, and Panchajana, the wise Hari rapidly reached
the city of Prdgjyotisha : there a fierce conflict took place with the
troops of Naraka, in which Govinda destroyed thousands of demons;
and when Naraka came into the field, showering upon the deity all sorts
of weapons, the wielder of the discus, and annihilator of the demon tribe,
cut him in two with his celestial missile. Naraka being slain. Earth,
bearing the two earrings of Aditi, approached the lord of the world, and
said, “ When, O lord, I was upheld by thee in the form of a boar, thy
contact then engendered this my son. He whom thou gavest me has
now been killed by thee : take therefore these two earrings, and cherish
his progeny. Thou, lord, whose aspect is ever gracious, hast come to
this sphere, in a portion of thyself, to lighten my burden. Thou art the
eternal creator, preserver, and destroyer of the universe; the origin of
all worlds, and one with the universe : what praise can be worthily
offered to thee? Thou art the pervader, and that which is pervaded;
the act, the agent, and the effect; the universal spirit of all beings:
what praise can be worthily ofiered to thee ? Thou art the abstract soul,
the sentient and the living soul of all beings, the imperishable : but since
it is not possible to praise thee worthily, then why should the hopeless
attempt proceed? Have compassion, O universal soul, and forgive the
sins which Naraka has committed. Verily it is for the sanctification of
thy son that he has been killed by thee.” The lord, who is the substance
of all creatures, having replied to the earth, “ Even so,” proceeded to
redeem the various gems from the dwelling of Naraka. In the apart-
ments of the women he found sixteen thousand and one hundred

SPOILS RECOVERED.

583

damsels'*: he also beheld in the palace six thousand large elephants,
each having four tusks; twenty-one lakhs of horses of Kdmboja and
other excellent breeds : these Govinda dispatched to Dwdrak4, in charge
of the servants of Naraka. The umbrella of Varuiia, the jewel moun-
tain, which he also recovered, he placed upon Garuda; and mounting
him himself, and taking Satyabh4m4 with him, he set off to the heaven
of the gods, to restore the earrings of Aditi *.

’ These were captive princesses, accord- Vansa, but is still more fully narrated in
ing to the Bhdgavata; Apsarasas, or ce- the Kalika Upa-purana. It may be con-
lestial nymphs, according to the Kalikd P. ; sidered as one of the various intimations
and these upon their rescue by Krishna that occur in the Pur^as of hostilities
became his wives. between the worshippers of Vishnu and

* The legend of Naraka is related in S'iva ; Naraka being in an especial degree
more detail in the Bhagavata and Hari favoured by the latter.

CHAP. XXX.

Krishna restores her earrings to Aditi, and is prtused by her : he visits the gardens of
Indra, and at the desire of Saytabh&m& carries off the Pfuijata tree. S^achi excites
Indra to its rescue. Conflict between the gods and Krishna, who defeats them.
Satyabh&md derides them. They praise Krishna.

GrARUDA, laden with the umbrella of Varuha and the jewel mountain,
and bearing Hrishikei^ on his back to the court of Indra, went lightly,
as if in sport, along. When they arrived at the portals of Swarga, Hari
blew his shell ; on which the gods advanced to meet him, bearing
respectful offerings. Having received the homage of the divinities,
Krisbha went to the palace of the mother of the gods, whose turrets

resembled white clouds; and on beholding Aditi, paid his respects to

/

her, along with Sakra ; and, presenting to her her own earrings, informed
her of the destruction of the demon Naraka. The mother of the world,
well pleased, then fixed her whole thoughts upon Hari; the creator, and
thus pronounced his praise : “ Glory to thee, O god with the lotus eyes,
who removest all fear from those that worship thee. Thou art the eternal,
universal, and living soul ; the origin of all beings ; the instigator of the
mental faculty, and faculties of sense; one with the three qualities;
beyond the three qualities ; exempt from contraries ; pure ; existing in
the hearts of all ; void of colour, extension, and every transient modifi-
cation ; unaffected by the vicissitudes of birth or death, sleep or waking.
Thou art evening, night, and day ; earth, sky, air, water, and fire ; mind,
intellect, and individuality. Thou art the agent of creation, duration,
and dissolution; the master over the agent; in thy forms which are
called Brahm4, Vishnu, and Siva. Thou art gods, Yakshas, Daityas,
RAkshasas, Siddhas, Punnagas, Kushmandas, Pi^chas, Gandharbas, men,
animals, deer, elephants, reptiles, trees, shrubs, creepers, climbers, and
grasses ; all things, large, middling, small, immense, or minute : thou art
all bodies whatsoever, composed of aggregated atoms. This thy illusion
beguiles all who are ignorant of thy true nature, the fools who imagine
soul to be in that which is not spirit. The notions that “ 1 am — this is
mine,” which influence mankind, are but the delusions of the mother of

KRISHNA VISITS INDRa’s GARDENS.

585

the world, originating in thy active agency. Those men who, attentive
to their duties, diligently worship thee, traverse all this illusion, and
obtain spiritual freedom. Brahm4 and all the gods, men and animals*
are alike invested by the thick darkness of fascination, in the gulf of
the illusions of Vishhu. That men, who having worshipped thee, should
seek the gratification of their desires, and their own preservation, this, O
lord, is also thy delusion. It is the sport of thy fascinations that induces
men to glorify thee, to obtain thereby the continuance of their race, or
the annihilation of their enemies, instead of eternal liberation. It is the
fault of the impure acts of the unrighteous (to proffer such idle requests
to one able to confer much more important benefits), like asking for a
rag to cover one’s nakedness from the tree that bestows whatever is
solicited. Be propitious then, imperishable author of all the error that
deceives the world; and dispel, O lord of all creatures, the conceit of
knowledge, which proceeds from ignorance. Glory to thee, grasper of
the discus, wielder of the bow, brandisher of the mace, holder of the
shell ; for such do I behold thee in thy perceptible form : nor do I
know that form of thine, which is beyond perception ! Have compassion
on me, supreme god.”

Vishnu, thus hymned by Aditi, smiled, and said to the mother of the
gods, “ Mother goddess, do thou shew favour unto me, and grant me thy
blessing.” “ So be it,” replied Aditi, “ ever as thou wilt ; and whilst
thou dwellest amongst mortals, the first of men, thou shalt be invincible
by gods or demons.” Then Satyabhdmd, accompanied by the queen of
Indra, addressed Aditi respectfully, and solicited her benedictions : and
Aditi in reply said to her, “ Fair-browed dame, thou shalt never suffer
decay, nor loss of beauty : thou shalt be the asylum of all loveliness, dame
of faultless shape.” With the assent of Aditi, Indra then respectfully
saluted Jan4rddana in all due form, and conducted him and Satyabhdm^
through Nandana and other pleasant gardens of the gods; where Ke^va,
the destroyer of Ke^i, saw the Parijdta tree, the favourite of Sachi, which
was produced when the ocean was churned for ambrosia : the bark was
of gold, and it was embellished with young sprouting leaves of a copper
colour, and fruit-stalks bearing numerous clusters of fragrant fruit.

7 *

586

SATYABHAMA DESIRES THE PABIJATA TREE :

When Satyabh&m4 noticed this tree, she said to her bdoved lord,
Govinda, “Why should not this divine tree be transported to Dw4rak&?
If what you say is true, and 1 am really dear to you, then let this tree be
taken away from hence, and planted in the gardens of my dwelling.
You have often said to me, ‘ Neither Jimbavati nor Rukmini is so dear
to me, Saty4, as you are.’ If you have spoken the truth, and not mere
flattery, then let this P4rij4ta tree be the ornament of my mansion. 1
long to shine amidst my fellow queens, wearing the flowers of this tree in
the braids of my hair.”

Thus solicited by Satyabh4m4, Hari smiled upon her, and taking the

PArij^ta plant, put it upon Garuda. The keepers of the garden remon-

/

strated, and said, “ This P4rij4ta tree belongs to Sachi, the queen of the
sovereign of the gods : it is not proper, Govinda, for you to remove it.
At the time when the ocean was churned for the beverage of immortality,
this tree was produced, for the purpose of providing Sachi with flowery
ornaments. You cannot be suffered to depart with it. It is through
ignorance that this is sought for b}' any one, as it is the especial pro-
perty of her on whose countenance the king of the gods delights to look ;
and who shall go away with impunity, who attempts to carry it oflr?
Assuredly the king of the gods will punish this audacity ; for his hand
launches the thunderbolt, and the immortals attend upon his steps.
Forbear then, Krishha, nor provoke the hostility of all the gods. The
wise will not commence actions that can be productive only of unplea-
sant consequences.” Satyabh4ma, on hearing these words, was exceed-

/

ingly offended, and said, “ What right has Sachi — what has Indra — to
the P4rij^ita tree? it was produced at the churning of the ocean as the
common property of all worlds. Wherefore, gods, should Indra alone
possess it? In the same manner, guardians of the grove, as nectar, as
the moon, as the goddess Sri herself, so the P^rij4ta tree is the common
property of all the world : and since Sachi, confiding in the strength of
her husband’s arm, would keep it to herself, away with submission to
her: Saty& takes away the tree. Go quickly, and let Paulomi be told
what I have said : repeat to her this contemptuous message from Satya-
bh^ma; ‘If you are the beloved wife of your lord, if your husband is

CONFLICT ON ACCOUNT OF IT.

587

obedient to your authority, let him prevent my husband from carryixig
off this tree. I know your husband Sakra ; 1 know the sovereign of the
divinities; and I, who am a mortal, take this Pdrijdta tree away from
you.’ ”

Accordingly the warders of the garden went and reported to Sachi
the message of Satyabh&m&. Sachi appealed to her husband, and excited
the king of the gods to resent this affront : and Indra accordingly,
attended by the army of the celestials, marched to attack Hari, in
defence of the Parijita tree. The gods were armed with clubs, swords,
maces, and darts; and Indra wielded the thunderbolt. As soon as
Govinda saw the king of the gods advancing against him on his elephant,
attended by the immortals, he blew his shell so that the sound filled all
the regions, and he showered smilingly myriads of arrows upon his assail-
ants. Beholding the air in all directions overspread with his darts, the
celestials in return hurled innumerable missiles ; but every one of these
the destroyer of Madhu, and lord of all worlds, cut playfully into a
thousand pieces with his shafts. The devourer of serpents, Garuda, laid
hold of the noose of the sovereign of the waters, and tore it to fragments
with his beak, as if it had been a little snake. The son of Devaki threw
his mace at the club of Yama, and cast it broken upon the ground : he
cut in bits the litter of the lord of wealth with his discus : a glance of his
eye eclipsed the radiance of the sun : he severed Agni into a hundred
parts with his arrows, and scattered the Vasus through the realms of
space : with his discus he cut off the points of the tridents of the Rudras,
and cast themselves upon the earth : and with the shafts shot from bis
bow he dispersed the S^dhyas, ViSwas, Maruts, and Gandharbas, like
fleeces of cotton from the pods of the Simel tree, through the sky.
Ganida also diligently plied his beak and wings and nails, and bit and
bruised and scratched the deities who opposed bis lord.

Then the king of the gods and the foe of Madhu encountered and
overwhelmed each other with countless shafts, like rain -drops falling
from two heavy clouds. Garuda in the conflict engaged with Airdvata,
and Jan&rddana was opposed to all the deities. When all the other
weapons had been cut to pieces, Indra stood armed with his thunderbolt,

588

SATYABHAMA REVILES INDRA.

and Krisbi^ with the discus Sudar^na. Beholding them thus prepared
for fight, all the people of the three spheres exclaimed, “ Alas ! alas !”
Indra launched his bolt, but in vain, for Hari caught and arrested it : he
forbore, however, to hurl his discus, and only called out to Indra to stay.
Satyabhdm4 seeing Indra disarmed, and his elephant disabled by Garuda,
and the deity himself about to retreat, said to him, “ King of the triple
sphere, it ill becomes the husband of Sachi to run away. Ornamented
with P^rijdta garlands, she will approach you. Of what use is the sove-
reignty of heaven, embellished with the Parijdta tree, no longer beholding

* f

Sachi meet you with affection as of yore 1 Nay, Sakra, fly not ; you must
not suffer shame : here, take the Parijdta tree ; let the gods be no longer
annoyed. Sachi, inflated with pride of her husband, has not welcomed
me to her dwelling with respectful presents. As a woman, I am light of
purpose, and am anxious for my husband’s fame ; therefore have I insti-
gated, Sakra, this contest with you. But I do not want the Parijdta
tree, nor do I wish to take that which is another’s property. Sachi is
proud of her beauty. What woman is not proud of her husband ?” Thus
spoken to by Satyabhdm^, the king of the gods turned back, and said
to her, “ Desist, wrathful dame, from afflicting your friend by further
reproaches. I am not ashamed of being vanquished by him who is the
author of the creation, preservation, and destruction of the world ; who is
the substance of all things ; in whom, without beginning or middle, the
universe is comprised ; and from whom, and by whom, identical with all
things, it proceeds, and will cease to be. What disgrace is it, O goddess,
to any one to be discomfited by him who is the cause of creation, con-
tinuance, and dissolution ? His form is the parent of all worlds, though
infinitely subtle, and known to those only by whom all that may be known
is known. Who is able to overcome the unborn, unconstituted, eternal
lord, who has willed to become a mortal for the good of the world i?”

> The Bhagavata merely says, “ Incited tells it with some variations, especially in
by his wife, Krishna took away the Pdri- the commencement ; Satyabh&n£’s desire
j&ta tree, having subdued the gods, and for the Pmjata tree having been excited
planted it in the garden of Satyabhama. by Narada’s presenting a flower firom it to
The Hari V. makes a long story of it, and Krishna’s other spouse, Rukmini.

CHAP. XXXI.

Krishna^ with Indra’s consent^ takes the P&rijdta tree to Dwdraka; marries the

princesses rescued from Naraka.

ICe^AVA, being thus eulogized by the king of the gods, smiled, and
spake gravely to him in reply. “ Thou art Indra,” said he, “ the king
of the celestials: we are but mortals, O lord of the world: thou must
pardon therefore the offence that I have committed. Let this P4rij4ta
tree be taken to its appropriate situation. I removed it in compliance
with the words of Satyd. Receive back also this your thunderbolt, cast
at me; for this is your proper weapon, the destroyer of your foes.”
Indra answered and said, “ Thou beguilest us, O lord, in calling thyself
a mortal ; but we know thee to be the lord, although not endowed with
subtlety of discernment. Thou art that thou art, engaged in the active
preservation of the earth ; thou extractest the thorns implanted in her
bosom, destroyer of the demon race. Let this Parijata tree be trans>
ferred to Dwaraka, and it shall remain upon earth as long as thou
abidest in the world of mortals.” Hari, having assented to the proposal
of Indra, returned to earth, hymned by attendant sages, saints, and
quiristers of heaven.

When Krishna arrived over Dwaraka, he blew his shell, and delighted
all the inhabitants with the sound. Then alighting from Garuda, he
proceeded with Satyabhama to her garden, and there planted the great
Parijata tree, the smell of which perfumed the earth for three furlongs,
and an approach to which enabled every one to recollect the events of a
prior existence; so that, on beholding their faces in that tree, all the
Y4davas contemplated themselves in their (original) celestial forms. Then
Krishna took possession of the wealth, elephants, horses, and women,
which he had recovered from Naraka, and which had been brought to
Dwaraka by the servants of the demon ; and at an auspicious season he
espoused all the maidens whom Naraka had carried off from their friends;

7 ^

590

KRISHI^A MARRIES THE PRINCESSES.

at one and the same moment he received the hands of all of them, acconi-
ing to the ritual, in separate mansions. Sixteen thousand and one hun-
dred was the number of the maidens, and into so many different forms
did the foe of Madhu multiply himself ; so that every one of the damsels
thought that he had wedded her in his single person ; and the creator of
the world, Hari, the assumer of universal shape, abode severally in the
dwelling of each of these his wives.

CHAP. XXXII.

Children of Krishna. Ushi, the daughter of B£na, sees Aniruddha in a dream, and

becomes enamoured of him.

ParA^ara.— I have enumerated to you Pradyumna and the other
sons of Rukmini. Satyabhama bore Bhanu and Bhairika. The sons of
Rohihi were Diptimat, Tamrapakshi, and others. The powerful ^amba
and other sons were born of Jambavati. Bhadravinda and other valiant
youths were the sons of Nagnajiti. Saivya (or Mitravindfi) had several
sons, of whom Sangramajit was the chief. Vrika and others were
begotten by Hari on MMri. Lakshmana had Gatravat and others : and
Sruta and others were the sons of Kalindi ^ Krishha had sons also by
his other wives, in all one hundred and eighty thousand. The eldest of
the whole was Prad}rumna, the son of Rukmini : his son was Aniruddha,
from whom Vraja was born ; his mother was Usha, the daughter of B^ha,
and grand-daughter of Bali, whom Aniruddha won in war. On that

f

occasion a fierce battle took place between Hari and Sankara, in which
the thousand arms of Baba were lopped away by the discus of the
former.

Maitreya. — How happened it, venerable Brahman, that a contest on
account of Ush4 arose between Siva and Krishha? and in what manner
did Hari cut off the thousand arms of B4ha ? This, illustrious sir, thou
art able to narrate.

Parai^ara. — Ushd, the daughter of Baba, having seen Parvati sporting
with her lord, Sambhu, was inspired with a wish for similar dalliance.
The beautiful Gauri, who knows the hearts of all, said to Ush4, “ Do not
grieve; you shall have a husband.” “ But when will this be?” thought
Ushfi to herself, “or who will be my lord?” On which Parvati con-
tinued ; “ He who shall appear to you, princess, in a dream on the
twelfth lunation of the light half of Vai^ha, he will be your husband.”

* The Bh%avata says, each of his eight queens had ten sons, and gives the ten names
of each set, with one or two exceptions.

592

USHA IN LOVE WITH ANIEUDDHA.

Accordingly, as the goddess had foretold, on that lunar day a youth
appeared to Usha in a dream, of whose person she became enamoured.
When she woke, and no longer perceived him, she was overcome with
sorrow, and, unrestrained by modesty, demanded of her companion
whither he had gone. The companion and friend of the princess was
Chitralekha, the daughter of Kubhahda, the minister of B^a. “ Of
whom do you speak?” inquired she of Usha. But the princess, recollect-
ing herself, was ashamed, and remained silent. At length, however,
Chitralekha conciliated her confidence, and she related to her what had
passed, and what the goddess had foretold ; and she requested her friend
to devise some means of uniting her with the person whom she had
beheld in her dream.

Chitralekha then delineated the most eminent gods, demons, spirits,
and mortals, and shewed them to Usha. Putting aside the portraits of
gods, spirits, snake-gods, and demons, the princess selected those of
mortals, and amongst them the heroes of the races of Andhaka and
Vrishni. When she came to the likenesses of Krishfia and R^a, she
was confused with shame ; from the portrait of Pradyumna she modestly
averted her eyes ; but the moment she beheld the picture of his son, the
object of her passion, her eyes wide expanded, and all her bashfulness
was discarded. “ This is he ! this is he !” said she to Chitralekha; and
her friend, who was endowed with magic power, bade her be of good
cheer, and set ofi* through the air to Dwaraka.

CHAP. XXXIII.

Bfina solicits Sfiva for war: finds Animddha in the palace, and makes him prisoner.
Birishna, Balar&ma, and Pradyumna come to his rescue. S^iva and Skanda aid
B^uia : the former is disabled ; the latter put to flight. B&ia encounters Krishna,
who cuts off all his arms, and is about to put him to death. S^iva intercedes, and
Krishna spares his life. Vishnu and S^iva are the same.

SeFORE this took place, B^a had been engaged in the adoration of
the three-eyed god, and had thus prayed to him : “lam humiliated, O
lord, by the possession of a thousand arms in a state of peace ; let some
hostilities ensue, in which I may derive some advantage from their
possession. Without war, what is the use of these arms? they are but a
burden to me.” Sankara replied, “ When thy peacock banner shall be
broken, thou shalt have war, the delight of the evil spirits that feast on
the flesh of man.” BMa, pleased by this promise, proffered his thanks
to Sambhu, and returned to his palace, where he found his standard
broken ; at which his joy was increased.

At that time the nymph Chitralekha returned from Dwaraka, and
by the exercise of her magic power brought Aniruddha along with her.
The guards of the inner apartments discovering him there with Ushfi,
reported it to the king who immediately sent a body of his followers to
seize the prince ; but the valiant youth, taking up an iron club, slew his
assailants : on which Baiia mounted his car, advanced against him, and
endeavoured to put him to death. Finding, however, that Aniruddha
was not to be subdued by prowess, he followed the counsel of his minister,
and brought his magical faculties into the conflict, by which he suc-
ceeded in capturing the Yadu prince, and binding him in serpent bonds.

When Aniruddha was missed from Dwaravati, and the Yadavas were
inquiring of one another whither he had gone, Narada came to them, and
told them that he was the prisoner of Bafla, having been conveyed by a
female, possessed of magic faculties, to Sohitapura ^ When they heard

' The synonymes of S^oiiitapura in the Devicotta in the Carnatic, which is com-
Trik^fia Stesha are Devikofa, Banapur, monly believed to be the scene of B4na*s
Koflvarsham, and Ushdvana. The first defeat. The name, however, occurs in
is usually considered to be the modern other parts of India; in the Dekhin, on

594

KRISHNA GOES TO RESCUE ANIRUDDHA.

this, they were satisfied ; for they had imagined he had been taken away
by the gods (in reprisal for the Parijata tree). Krishtia therefore imme-
diately summoned Garuda, who came with a wish ; and mounting upon
him, along with Bala and Pradyumna, he set oflF for the city of B£ha.
On their approach to the city they were opposed by the spirits who
attend on Rudra, but these were soon destroyed by Hari, and he and his
companions reached the vicinity of the town. Here mighty Fever, an
emanation from MaheSwara, having three feet and three heads^ fought
desperately with Vishi'm in defence of Baha. Baladeva, upon whom his
ashes were scattered, was seized with burning heat, and his eyelids trem-
bled : but he obtained relief by clinging to the body of Krishna. Con-
tending thus with the divine holder of the bow, the Fever emanating
from Siva was quickly expelled from the person of Krishna by Fever
which he himself engendered. Brahma beholding the impersonated
malady bewildered by the beating inflicted by the arms of the deity,
entreated the latter to desist ; and the foe of Madhu refrained, and
absorbed into himself the fever lie had created. The rival Fever then
departed, saying to Krishha, “ Those men who call to memory the
combat between us shall be ever exempt from febrile disease.”

Next Vishnu overcame and demolished the five fires’, and with perfect
ease annihilated the army of the Danavas. Then the son of Bali (BMa),

the banks of the Godavari, according to ^ The i^havaniya, Garbapatya, Dakshina,
Wilford the capital of Munja (As. Res. Sabhya, and Avasathya, are the five fires ;
IX. 199); and in Asam, near Gwalpara, ajs of which the three first have a religious,
the city of the Daityas. As. Res. XIV. 443. and the other two a secular character. The
Hamilton notices the remains of a city so first is a fire prepared for oblations at
called in Dinajpur. In the Kalikk P., an occasional sacrifice : the second is the
Baiia is described as the friend, and appa- household fire, to be perpetually maiu-
rently neighbour, of Naraka, king of Prag- tained : the third is a sacrificial fire, in
jyotish or Asam. the centre of the other two, and placed to

* Alluding to the three stages of febrile the south ; the Sabhya is a fire lighted to
paroxysms, or to the recurrence of tertian warm a party : and the Avasatthya the
ague. A contest with this enemy, in the common domestic or culinary fire. Manu,
course of military operations, is an allegory III. icx>, 185, and Kulluka Bha^ia’s ex-
which the British armies in India too often planation.
illustrate.

COMBAT WITH BaAa. 595

with the whole of the Daitya host, assisted by Sankara and Kdrti-
keya, fought with Sauri. A fierce combat took place between Hari and
Sankara ; all the regions shook, scorched by their flaming weapons, and
the celestials felt assured that the end of the uniyerse was at hand.
Govinda, with the weapon of yawning, set Sankara a-gape; and then
the demons and the demigods attendant upon Siva were destroyed on
every side ; for Hara, overcome with incessant gaping, sat down in his
car, and was unable longer to contend with Krishfia, whom no acts
afiect. The deity of war, Kartikeya, wounded in the arm by GaruQa,
struck by the weapons of Pradyumna, and disarmed by the shout of
Hari, took to flight. B^fia, when he saw Sankara disabled, the Daityas
destroyed, Guha fled, and Siva’s followers slain, advanced on his vast
car, the horses of which were harnessed by Nandi^, to encounter
Krishfia and his associates Bala and Pradyumna. The valiant Bala-
bhadra, attacking the host of Bana, wounded them in many ways with
his arrows, and put them to a shameful rout ; and their sovereign beheld
them dragged about by Rama with his ploughshare, or beaten by him
with his club, or pierced by Krishfia with his arrows : he therefore
attacked Krishfia, and a fight took place between them: they cast at
each other fiery shafts, that pierced through their armour ; but Krishna
intercepted with his arrows those of B4na, and cut them to pieces. Bdfia
nevertheless wounded Ke^ava, and the wielder of the discus wounded
Bdna; and both desirous of victory, and seeking enraged the death of
his antagonist, hurled various missiles at each other. When an infinite
number of arrows had been cut to pieces, and the weapons began to be
exhausted, Krishna resolved to put B4na to death. The destroyer of the
demon host therefore took up his discus Sudarsana, blazing with the
radiance of a hundred suns. As he was in the act of casting it, the
mystical goddess Ko'tavi, the magic lore of the demons, stood naked
before him *. Seeing her before him, Krishna, with unclosed eyes, cast

^ Ko^avi (wtrA) is said to be an eighth and as identical with Durga. The word in
portion of Rudr4ni, and the tutelary goddess the lexicons designates a naked woman, and
of the Daityas, composed qf incantations is thence applicable to Durgk, in some of
(lUtpnil). The Hari Y. calls her also Lamb4, her forms,
and intimates her being the mother of Sana,

596

4iva intercedes for bai^a.

Sudariana, to cut off the arms of B&ha. The discus, dreaded in its flight
by the whole of the weapons of the demons, lopped off* successively the
numerous arms of the Asura. Beholding Krishha with the discus again
in his hand, and preparing to launch it once more, for the total demoli-
tion of Bada, the foe of Tripura (Siva) respectfully addressed him. The
husband of Umd, seeing the blood streaming from the dissevered arms of
B4da, approached Govinda, to solicit a suspension of hostilities, and said
to him, “ Krishna, Krishda, lord of the world, I know thee, first of spirits,
the supreme lord, infinite felicity, without beginning or end, and beyond
all things. This sport of universal being, in which thou takest the per-
sons of god, animals, and men, is a subordinate attribute of thy energy.
Be propitious therefore, O lord, unto me. I have given Bdda assurance
of safety ; do not thou falsify that which I have spoken. He has grown
old in devotion to me ; let him not incur thy displeasure. The Daitya
has received a boon from me, and therefore I deprecate thy wrath.”
When he had concluded, Govinda, dismissing his resentment against the

Asura, looked graciously on the lord of Uma, the wielder of the trident,

/

and said to him, “ Since you, Sankara, have given a boon unto B^fia, let
him live : from respect to your promises, my discus is arrested : the
assurance of safety granted by you is granted also by me. You are fit
to apprehend that you are not distinct from me. That which 1 am, thou
art; and that also is this world, with its gods, demons, and mankind.
Men contemplate distinctions, because they are stupified by ignorance.”
So saying, Krishiia went to the place where the son of Pradyumna was
confined. The snakes that bound him were destroyed, being blasted by
the breath of Garuda: and Krishna, placing him, along with his wife, upon
the celestial bird, returned with Pradyumna and R4ma to Dw^aka^.

* There can he little doubt that this The Bhagavata tells the story much as the
legend describes a serious struggle between text. The Hari V. amplifies even more than
the S'aivas and Yaishnavas, in which the usual, the narrative occup3ring nearly se-
latter, according to their own report, were venty pages of the French translation. The
victorious ; and the S^aivas, although they legend is to be found to the same purport,
attempt to make out a sort of compromise but in various degrees of detail, in the
between Rudra and Krishna, are obliged Agni P., Kurma P., Padma P. (Uttara
to admit his having the worst of the con- Khanfia), Viunana P., and Brahma Vai-
flict, and his inability to protect his votaiy. vartta P. (Krishna Janma Khanda).

CHAP. XXXIV.

Paun&raka, a Visudeva, assumes the insignia and style of Krishna, supported by the
king of K4s'i. Krishna marches against, and destroys them. The son of the king
sends a magical being against Krishna: destroyed by his discus, which also sets
Benares on dre, and consumes it and its inhabitants.

Maitreya. — Of a truth the diyine 6auri, having assumed a mortal

/

body, performed great achievements in his easy victories over Sakra and
Siva, and all their attendant divinities. I am now desirous to hear from
you, illustrious sage, what other mighty exploit the humiliator of the
prowess of the celestials performed.

Para^aka. — Hear, excellent Brahman, with reverent attention, an
account of the burning of Vardhai^i by Krishna, in the course of his
relieving the burdens of the earth.

There was a Vdsudeva who was called Pauiidraka^ and who, though
not the Vasudeva, was flattered by ignorant people as the descended
deity, until he fancied himself to be the Vasudeva ^ who had come down
upon earth. Losing all recollection of his real character, he assumed
the emblems of Vishnu, and sent an ambassador to the magnanimous
Krishha with this message ; “ Relinquish, thou foolish fellow, the discus ;
lay aside all my insignia, my name, and the character of Vasudeva; and
come and do me homage ; and I will vouchsafe thee means of subsist-
ence.” At which Jandrddana laughed, and replied, “ Go, messenger,
back to Pauhdraka, and say to him from me, ‘ I will dispatch to thee my
emblem the discus without fail. Thou wilt rightly apprehend my mean-
ing, and consider what is to be done; for I shall come to thy city,
bringing the discus with me, and shall undoubtedly consign it to thee.
If thou wilt command me to come, I will immediately obey, and be with

‘ From being, the commentator says, » According to the Padma P., he pro-
king of Pundra. The Bhagavata calls him pitiates Sfiva, and obtains from him the
chief of the Kardshas ; the Padma, king of insignia which constitute a Vdsudeva. The
Kdsi; but the Bhdgavata, as well as our different authorities for this legend all
text, makes the king of Kas'i his friend use the term Vdsudeva in the sense of a
and ally. title.

598

PAUI^DRAKA CLAIMS THE TITLE OF VASUDEVA,

thee to-morrow ; there shall be no delay : and, having sought thy asylum,
I will so provide, O king, that I shall never more have any thing to
dread from thee.’” So saying, he dismissed the ambassador to report
these words to his sovereign; and summoning Garuda, mounted him,
and set off for the city of PauMraka

When the king of K^si heard of the preparations of Ke^ava, he sent
his army (to the aid of Pauhdraka), himself bringing up the rear ; and
with the force of the king of K^i, and his own troops, Pauhdraka, the
false Yhsudeva, marched to meet Krishha. Hari beheld him afar off,
standing in his car, holding a discus, a club, a mace, a scimitar, and a
lotus, in his hands ; ornamented with a garland of flowers ; bearing a
bow ; and having his standard made of gold : he had also the Srivatsa
mark delineated on his breast ; he was dressed in yellow garments, and
decorated with earrings and a tiara. When the god whose standard is
Garuda beheld him, he laughed with a deep laugh, and engaged in
conflict with the* hostile host of cavalry and elephants, fighting with
swords, scimitars, maces, tridents, spears, and bows. Showering upon
the enemy the shafts from his S^ranga bow, and hurling at them his
mace and discus, he quickly destroyed both the army of Pauhdraka
and that of the king of K44i. He then said to the former, who was fool-
ishly wearing his emblems, “ Pauhdraka, you desired me by your envoy
to resign to you all my insignia. I now deliver them to you. Here is

■' The Hari V. and Padma P. send edly overthrown, and all but slain : he
Pauhdraka to Dwaraka. According to requires so much killing, however, that
the latter, Narada incites Pauhdraka to he is likely to obtain the victory, when
the aggression, telling him he cannot be a Krishha comes to the aid of his kinsmen,
Vksudeva till he has overcome Krishha : and alter a protracted encounter, described
he goes, and is killed. The former work, in language employed a hundred times be-
as usual, enters into particulars of its own fore, kills his competitor. The whole of
invention. Krishha is absent on a visit the sections called the Kaildsa Yktrk, or
to S'iva at Kailas'a, and during his absence Krishha’s journey to Kailasa, must have
Pauhdraka, assisted by Ekalavya, king of been wanting in the copy used by M.
the Nish&das, makes a night attack upon Langlois, as they are not included in his
Dwkraka. They are resisted by the Ya- translation. The chapters of the Hari V.
davas under Sktyaki and Balarkma ; by according to his enumeration of them are
the former of whom Pauhdraka is repeat- 261 : my copy has 316.

AND IS SLAIN BY KRISHNA.

599

my discus ; here I give up my mace ; and here is Garuda, let him mount
upon thy standard.” Thus speaking, he let fly the discus and the mace,
by which Pauhdraka was cut to pieces, and cast on the ground ; whilst
the Garuda on his banner was demolished by the Garuda of Vishdu.
The people, beholding this sight, exclaimed, “Alas! alas!” but the
valiant king of Ka4i, adhering to the imposture of his friend, continued
the conflict, till Sauri decapitated him with his arrows, shooting his head
into the city of Kasi, to the marvel of all the inhabitants. Having thus

t

slain Paundraka and the king of Kdsi, with all their followers, Sauri
returned to Dwdrakd, where he lived in the enjoyment of heavenly
delights.

When the inhabitants of saw the head of their king shot into
their city, they were much astonished, and wondered how it could have
happened, and by whom the deed could have been done. Having ascer-
tained that the king had been killed by Krishna, the son of the monarch
of Kasi^, together with the priest of the family, propitiated Sankara;
and that deity, well pleased to be adored in the sacred place Avimukta,
desired the prince to demand a boon : on which he prayed, and said, “ O
lord, mighty god, through thy favour let thy mystic spirit arise to destroy
Krishna, the murderer of my father.” “ It shall be so,” answered San-
kara : and from out of the southern fire upsprang a vast and formidable
female®, like flame out of fire, blazing with ruddy light, and with fiery
radiance streaming amidst her hair. Angrily she called upon Krishfia,
and departed to Dw&rak4 ; where the people, beholding her, were struck
with dismay, and fled for protection to Madhus6dana, the refuge of all
worlds. The wielder of the discus knowing that the fiend had been
produced by the son of the king of K44i, through his adoration of the
deity whose emblem is a bull, and being engaged in sportive amuse-
ments, and playing at dice, said to the discus, “ Kill this fierce creature,
whose tresses are of plaited flame.” Accordingly Sudar4ana, the discus

* The Bhagavata names him Sudakshina ; Bh^avata makes the product of the sacri-
the Padma, Daddap^ini. dcial fire a male, and sends him to Dwa-

^ A personified Krityfi, a magical crea- rak4, accompanied by a host of Bhiitas,
tion. The Padma has the same. The S'iva’s attendant goblins.

600

BENARES BURNT.

of Vishnu, immediately attacked the fiend, fearfully enwreathed with
fire, and wearing tresses of plaited flame. Terrified at the might of
Sudar^na, the creation of Mahe^wara awaited not his attack, but fled
with speed, pursued by him with equal velocity, until she reached Vara-
n^i4i, repelled by the superior might of the discus of Vishhu.

The army of K4i^i, and the host of the demigods attendant upon Siva,
armed with all kinds of weapons, then sallied out to oppose the discus ;
but, skilled in the use of arms, he consumed the whole of the forces by
his radiance, and then set fire to the city, in which the magic power of
Siva had concealed herself®. Thus was Vardndsi burnt, with all its
princes and their followers, its inhabitants, elephants, horses, and men,
treasures and granaries, houses, palaces, and markets. The whole of a
city, that was inaccessible to the gods, was thus wrapped in flames by
the discus of Hari, and was totally destroyed. The discus then, with
unmitigated wrath, and blazing fiercely, and far from satisfied with the
accomplishment of so easy a task, returned to the hand of Vishnu

^ According to the Bhagavata, the ma-
gical being himself destroys Sudakshina
and his priest; but Sudarsana consumes
the people and the city. The Padma
ascribes the destruction of the king and
all his city to the discus. The Hari V.
closes its narrative with the death of Paun-
draka, and makes no mention of the de-
struction of Benares. The circumstance
is alluded to in a preceding section (s. 159)
by N&rada, when detailing the exploits of
Krishna.

7 In this legend, again, we have a con-
test between the followers of Vishnu and
S^iva intimated, as, besides the assistance
given by the latter to Paun&raka, Benares
— ^Varteasi or Atimukta — has been from
all time, as it is at present, the high plaee
of the S'aiva worship. There is also an
indication of a Vaishnava schism, in the
competition between Pauiidra and Krishna
for the title of Vksudeva, and the insignia
of his divinity.

CHAP. XXXV.

Siimba carries off the daughter of Duiyodhana, but is taken prisoner. Balardma comes
to Hastindpur, and demands his liberation : it is refused : in his wrath he drags the
city towards him, to throw it into the river. The Kuru chiefs give up S^dmba and
his wife.

Maitreya.-! have a great desire to hear, excellent Brahman, some
further account of the exploits of Balarama. You have related to me his
dragging the Yamunh, and other mighty deeds, but you can tell me,
venerable sir, some other of his acts.

Parasara. — Attend, Maitreya, to the achievements performed by

/

Rhma, who is the eternal, illimitable Sesha, the upholder of the earth.
At the choice of a husband by the daughter of Duryodhana, the princess
was carried off by the hero Shmba, the son of J&mbavati. Being pur-
sued by Duryodhana, Karha, Bhishma, Drona, and other celebrated
chiefs, who were incensed at his audacity, he was defeated, and taken
prisoner. When the Yddavas heard of the occurrence, their wrath was
kindled against Duryodhana and his associates, and they prepared to
take up arms against them ; but Baladeva, in accents interrupted by the
effects of ebriety, forbade them, and said, “ I will go alone to the sons of
Kuru ; they will liberate S4mba at my request.” Accordingly he went
to the elephant-styled city (Hastin^pur), but took up his abode in a
grove 'without the town, which he did not enter. When Duryodhana
and the rest heard that he had arrived there, they sent him a cow, a
present of fruits and flowers, and water. Bala received the offering in
the. customary form, and said to the Kauravas, “Ugrasena commands
you to set ^4mba at liberty.” When Duryodhana, Karha, Bhishma,
Droha, and the others, heard this, they were very angry ; and Bahlika
and other friends of the Kauravas, who looked upon the Yadu race as
not entitled to regal dignity, said to the wielder of the club, “ What is
this, Balabhadra, that thou hast uttered? What Yhdava shall give orders
to the chiefs of the family of Kuru? If Ugrasena issues his mandates to

7 0

602

BALARAMA UNDERMINES HASTInApURA,

the Kauravas, then we must take away the white umbrella that he has
usurped, and which is fit only for kings. Depart therefore, BalarAma ;
you are entitled to our respect ; but SAmba has been guilty of improper
conduct, and we will not liberate him either at Ugrasena’s commands or
yours. The homage that is due to us, their superiors, by the Kukkura
and Andhaka tribes, may not be paid by them ; but who ever heard of a
command issued by a servant to his master? Elevation to ah equal seat
has rendered you arrogant. We have committed a great mistake in
neglecting, through our friendship for you, the policy (that teaches the
danger of treating the abject with deference). Our sending you to-day
a respectful present was an intimation of (personal) regard, which it
was neither fit for our race to have proffered, nor for your’s to have
expected.”

Having thus spoken, the Kuru chiefs, unanimously refusing to set the
son of Hari at large, immediately returned into the city. Bala, rolling
about with intoxication, and the wrath which their contemptuous lan-
guage had excited, struck the ground furiously with his heel, so that it
burst to pieces with a loud sound that reverberated through the regions
of space. His eyes reddened with rage, and his brow was curved with
frowns, as he exclaimed, “ What arrogance is this, in such vile and
pithless creatures ! The sovereignty of the Kauravas, as well as our own,
is the work of fate, whose decree it also is that they now disrespect or
disobey the commands of Ugrasena. Indra may of right give his orders
to the gods; and Ugrasena exercises equal authority with the lord of
Sachl. Fie upon the pride that boasts a throne, the leavings of a hun-
dred mortals ! Is not he the sovereign of the earth, the wives of whose
servants adorn themselves with the blossoms of the PAriJAta tree? Ugra-
sena shall be the undisputed king of kings ; for I will not return to his
capital until I have rid the world wholly of the sons of Kuru. I will
destroy Karfia, Duryodhana, Drofia, Bhishma, BAhlika, Duhsa^ana, Bhfi-
risravas, Somadatta, Salya, Bhima, Arjuna, Yhdhish'thira, the twins, and
all the other vile descendants of Kuru, with their horses, elephants, and
chariots. I will rescue the hero SAmba from captivity, and carry him,
along with his wife, to Dw4rak4, where 1 shall again behold Ugrasena

AMD EFFECTS THE RESCUE OF SAMBA.

603

and the rest of my kin. Or, authorized by the king of the gods to
remove the burdens of the earth, 1 will take this capital of the Kauravas,
with ail the sons of Kuru, and cast the city of the elephant into the
Bh&girathi.”

So saying, the wielder of the club, Baladeva, his eyes red with rage,
plunged the blade of his ploughshare downwards, beneath the ramparts
of the city, and drew them towards him. When the Kauravas beheld
Hastindpura tottering, they were much alarmed, and called loudly on
Rdma, saying, “ Rdma, Rdma ! hold, hold ! suppress your wrath ! have
mercy upon us ! Here is Samba, and his wife also, delivered up to thee.
Forgive our sins, committed in ignorance of thy wondrous power.”
Accordingly, issuing hurriedly from the city, the Kauravas delivered
Sdmba and his bride to the mighty Balardma, who, bowing to Bhishma,
Droha, and Kripa, who addressed him in conciliatory language, said, “ I
am satisfied and so desisted. The city bears the marks of the shock
it received, even to the present day — such was the might of R&ma —
proving both his strength and prowess. The Kauravas then offering
homage to S&mba and to Bala, dismissed the former with his wife and a
bridal portion ^

1 This adventure is related in the Bh£- nfipura having sustained some injury either
gavata, and very briefly noticed in the from an earthquake or from the encroach-
Hari Vansa ; but I have not found any ments of the river, which, as is recorded,
mention of it in the Mahabhfirata. It may compelled the removal of the capital to
have been suggested originally by Hasti- Kausambi (p. 461).

CHAP. XXXVI.

The Asura Dwivida, in the form of an ape, destroyed by Balarfima.

Hear also, Maitreya, another exploit performed by the mighty Bala-
r^a. The great Asura, the foe of the friends of the gods, Naraka, had
a friend of exceeding prowess in the monkey named Dwivida, who was
animated by implacable hostility against the deities, and vowed to
revenge on the whole of them the destruction of Naraka by Krishha, at
the instigation of the king of the celestials, by preventing sacrifices, and
effecting the annihilation of the mortal sphere. Blinded by ignorance,
he accordingly interrupted all religious rites, subverted all righteous
observances, and occasioned the death of living beings : he set fire to
the forests, to villages, and to towns : sometimes he overwhelmed cities
and hamlets with falling rocks ; or lifting up mountains in the waters,
he cast them into the ocean : then taking his place amidst the deep, he
agitated the waves, until the foaming sea rose above its confines, and
swept away the villages and cities situated upon its shores. Dwivida
also, who could assume what shape he would, enlarged his bulk to an
immense size, and rolling and tumbling and trampling amidst the com
fields, he crushed and spoiled the harvests. The whole world, disordered
by this iniquitous monkey, was deprived of sacred study and religious
rites, and was greatly afflicted.

On one occasion Halayudha was drinking in the groves of Raivata,
along with the illustrious Revati and other beautiful females; and the
distinguished Yadu, in whose praises songs were sung, and who was pre>
eminent amidst graceful and sportive women, resembled Kuvera, the god
of riches, in his palace. Whilst thus engaged, the monkey Dwivida came
there, and stealing the ploughshare and the club of Baladeva, grinned at
and mocked him, and laughed at the women, and threw over and broke
the cups filled with wine. Balardma, becoming angry at this, threat-
ened the monkey ; but the latter disregarded his menaces, and made a
chattering noise : on which Bala, starting up, seized his club in wrath ;

BALARAMA KILLS DWIVIDA.

605

and the monkey laid hold of a large rock, which he hurled at the hero.
Bala casting his club at it, as it neared him, broke it into a thousand
fragments, which, together with the club, fell upon the ground. Behold-
ing the club prostrate, the monkey sprang over it, and struck the Y4daya
violently on the breast with his paws. Bala replied with a blow of his
fist upon the forehead of Dwivida, which felled him, vomiting blood, and
lifeless, to the earth. The crest of the mountain on which he fell was
splintered into a hundred pieces by the weight of his body, as if the
thunderer had shivered it with his thunderbolt. The gods threw down a
shower of flowers upon R4ma, and approached him, and praised him for
the glorious feat he had performed. “ Well has the world been freed,”
said they, “ by thy prowess, O hero, of this vile ape, who was the ally of
the enemy of the gods.” Then they and their attendant spirits returned
well pleased to heaven. Many such inimitable deeds were wrought by
the illustrious Baladeva, the impersonation of Sesha, the supporter of
the earth.

1 This exploit of Balarama is also simi- Vansa, and erroneously^ that Menda and
larly, but more vulgarly, related in the Dwivida were conquered by ICrishna.
Bh^vata. It is simply said in the Hari

CHAP. XXXVII.

Destruction of the Y^davas. S^&nba and others deceive and ridicule the Rishis. The
former bears an iron pestle : it is broken, and thrown into the sea. The Y^vas
go to Prabh^sa by desire of Krishna : they quarrel and fight, and all perish. The
great serpent Stesha issues from the mouth of Rdma. Krishna is shot by a hunter,
and again becomes one with universal spirit.

In this manner did Krishda, assisted by Baladeva, destroy demons and
iniquitous monarchs, for the good of the earth ; and along with Phfil-
guna^ also did he relieve earth of her load, by the death of innumerable
hosts. Having thus lightened the burdens of the earth, and slain many
unrighteous princes, he exterminated, by the pretext of an imprecation
denounced by Brahmans, his own Yddava race. Then quitting Dw4-
raka, and relinquishing his mortal being, the self-born reentered, with all
his emanations, his own sphere of Vishnu.

Maitreya. — Tell me how Jan4rddana effected the destruction of his
own race under the plea of Brahmanical imprecation, and in what manner
he relinquished his mortal body ^

Para^ara. — ^At the holy place Pihdhraka^, Visw4mitra, Kahwa, and
the great sage N4rada, were observed by some boys of the Yadu tribe.
Giddy with youth, and influenced by predestined results, they dressed
and adorned S^mba, the son of J4mbavati, as a damsel, and conducting
her to the sages, they addressed them with the usual marks of reverence,
and said, “ What child will this female, the wife of Babhru, who is

’ A name of Aijuna, the great friend
of Krishna, to whom the latter served as
charioteer in the war between the Panfius
and Kurus.

> With Balar^a, Pradyumna, Anirud-
dha, and the rest.

a The legend of the destruction of the
Yddava race, and the death of Krishna,
appears probably in its earliest extant form
in the Mausala Parva of the Mahflbh&rata.

It forms the narrative portion of the ele-
venth book of the Bhagavata, having been
previously briefly adverted to in the first
and third books ; and it is summarily told
in the Uttara Khanda of the Padma P.

4 The village of Pinfi^raka, still held in
veneration, is situated in Guzerat, about
twenty miles from the north* west ex-
tremity of the Peninsula. Hamilton, 11.
664.

HOLY MEN MOCKED BY YADAVA YOUTHS.

607

anxious to have a son, give birth to?” The sages, who were possessed of
divine wisdom, were very angry to find themselves thus tricked by the
boys, and said, “ She will bring forth a club, that shall crush the whole
of the Y&dava race.” The boys, thus spoken to by the sages, went and
related all that had occurred to Ugrasena ; and, as foretold, a club was
produced from the belly of ^4mba. Ugrasena had the club, which was
of iron, ground to dust, and thrown into the sea ; but the particles of dust
there became rushes®. There was one part of the iron club which was
like the blade of a lance, and which the Andhakas could not break:
this, when thrown into the sea, was swallowed by a fish ; the fish was
caught, the iron spike was extracted from its belly, and was taken by a
hunter named Jara. The all-wise and glorious Madhushdana did not
think fit to counteract what had been predetermined by fate.

Then there came to Ke4ava, when he was private and alone, a mes-
senger from the gods, who addressed him with reverence, and said, “ I
am sent to you, O lord, by the deities, and do thou hear what Indra,
together with the Vi4was, Maruts, Adityas, Sddhyas, and Rudras, respect-
fully represents. ** More than a hundred years have elapsed since thou,
in favour to the gods, hast descended upon earth, for the purpose of
relieving it of its load. The demons have been slain, and the burden of
earth has been removed : now let the immortals once again behold their
monarch in heaven. A period exceeding a century has passed : now, if

s The term is Eraka (VCTf), which is upon grass or weeds. The commentator,
exphuned in some medical lexicons, ‘ a however, explains that the particles of iron
kind of grass.^ The commentator also being borne to land, they were so trans-
caUs it a kind of grass : and in the text formed. The Mahabhdrata says nothing
of the Mah£bh&rata the term subsequently of the piece which could not be poimded,
used, and as synonymous with it, is Trina and this seems to be an embellishment
(^), ‘grass.’ The Mah^bharata, when either of our text or the Bhigavata. The
duanrihing the nffrny which follows, men- Mahdbhiirata, however, adds another pre-
tions the grass or rushes, on being caution, which the two others have left un-
plucked by Krishna and the Yddavas, turn noticed. Ugrasena causes a proclamation
to clubs. The text, and that of the Bha- to be made, that none of the inhabitants of
gavata, here say, that the powdered parti- Dwfo^ii shall thenceforth drink wine, on
des, floating on the sea, became rushes; pain of being impaled alive: and the people
or the latter may imply, that they fastened for some time observe the prohibition.

608

PRODIGIES BEHELD.

it be thy pleasure, return to Swarga. This is the solicitation of the
celestials. But should such not be thy will, then remain here as long as
it may be desirable to thy dependants^.*’ To this Krishha replied, “ All
that thou hast said 1 am well aware of. The destruction of the YMavas
by me has commenced. The burdens of the earth are not removed until
the Y&davas are extirpated. I will effect this also in my descent, and
quickly ; for it shall come to pass in seven nights. When I have restored
the land of Dwdrakd to the ocean, and annihilated the race of Yadu, I
will proceed to the mansions of the immortals. Apprise the gods, that,
having abandoned my human body, and accompanied by Sankarshaha,
I will then return to them. The tyrants that oppressed the earth, Jard-
sandij^a and the rest, have been killed ; and a youth, even of the race of
Yadu, is, no less than they, an incumbrance. When therefore I have
taken away this great weight upon earth, I will return to protect the
sphere of the celestials. Say this to them.” The messenger of the gods,
having received this reply, bowed, and took his heavenly course to the
king of the gods.

The mighty Krishna now beheld signs and portents both in earth
and heaven, prognosticating, day and night, the ruin of Dwarakd^.

® Nothing of this kind occurs in the which he is assailed. Strong hurricanes
Mahabh&rata : our text therefore offers an blow ; large rats multiply, and infest the
embellishment. The Bhagavata, again, roads and houses, and attack persons in
improves upon the text ; for, not content their sleep ; Sdrikas, or starlings, utter in-
with a messenger, it makes Brahm^i with auspicious screams in their cages; storks
the Prajdpatis, S^iva with the Bhutas, In- imitate the hooting of owls, and goats the
dra with the other divinities, all come in howling of jackals ; cows bring forth foals,
person; indicating evidently a later date, and camels mules; food, in the moment
as plainly as the addition of the text of being eaten, is filled with worms ; fire
shews it to be subsequent to the date of bums with discoloured flames ; and at
the legend in the MaMbharata. sunset and sunrise the air is traversed by

^ The Mah&bh&rata, which delights in headless and hideous spirits. There is
describing portents and signs, does not fail more to the same effect, which neither our
to detail them here. A dreadful figure, text nor the Bh^avata has ventured to
death personified, haunts every house, detail. The whole passage has been pub-
coming and going no one knows how, lished in Maurice’s Ancient History of
and being invulnerable to the weapons by Hindustan, II. 463 ; translated apparently

THE YADAVA8 OO TO PRABHASA.

609

Shewing these to the Yddavas, he said, “ See ; behold these fearful phe-
nomena: let us hasten to Prabh&sa, to avert these omens.” When he
had thus spoken to the eminent Y4dava, the illustrious Uddhava saluted
and said to him, “ Tell me, O lord, what it is proper that I should do, for
it seems to me that thou wilt destroy all this race: the signs that are
manifest declare nothing less than the annihilation of the tribe.” Then
Krishha replied to him, “Do you go by a celestial route, which my
favour shall provide you, to the holy place Badarikd^ma, in the Gan-
dham4dana mountain, the shrine of Naran4r4yaha; and on that spot,
sanctified by them, thou, by meditating on me, shalt obtain perfection
through my favour. When the race of Yadu shall have perished, I
shall proceed to heaven ; and the ocean shall inundate Dw4rak4, when I
have quitted it.” Accordingly Uddhava, thus instructed by Ke4ava,
saluted him with veneration, and departed to the shrine of Naran4-
rdyafia

Then the Yidavas ascended their rapid cars, and drove to Prabhdsa®,
along with Krishfia, R4ma, and the rest of their chiefs They bathed
there, and, excited by V4sudeva, the Kukkuras and Andhakas indulged
in liquor. As they drank, the destructive flame of dissension was kin-
dled amongst them by mutual collision, and fed with the fuel of abuse.
Infuriated by the divine influence, they fell upon one another with
missile weapons, and when those were expended, they had recourse to
the rushes growing nigh. The rushes in their hands became like thun-

by the late Sir Charles Wilkins. The
names have been much disfigured either
by the copyist or compositor.

^ In the Mahabhfirata it is said merely
that Uddhava, who was versed in Yoga,
forPBi^ing the destruction of the Yfidavas,
went away ; that is, according to the com-
mentator, he practised penance, and went
to heaven : VPIW TOSNi i The

B hfigavata, taking the hint, makes much
more of it than our text, and expands it
into a long course of instruction given by
Krishna to Uddhava, occiq)ying 150 leaves.

^ See p. 561. n. 3. By sending the
Yddavas to Prabhdsa, the commentator as-
serts, Krishna prevented purposely the
Yfidavas from obtaining Mukti, * final libe-
ration,’ which would have been the conse-
quence of dying at Dwfiraki. Death at
Prabhfisa conferred only Indra’s heaven.

The Mah&bhfirata describes them as
going forth with horses, elephants, and
cars, and their women, and abimdance of
good cheer, and varieties of wine and
meat : ^ wf4ir 1

7 «

610

THE YADAVAS DESTROY ONE ANOTHER.

derbolts, and they struck one another with them fatal blows. Pradyumna,
S4mba, Kritavarman, S&tyaki, Aniruddha, Prithu, Viprithu, Ch&ruvar-
man, Charuka, Akr6ra, and many others, struck one another with the
rushes, which had assumed the hardness of thunderbolts Kei^va
interposed to prevent them, but they thought that he was taking part
with each severally, and continued the conflict. Krishna then enraged
took up a handful of rushes to destroy them, and the rushes became a
club of iron, and with this he slew many of the murderous Yadavas ;
whilst others, fighting fiercely, put an end to one another. The chariot
of the holder of the discus, named Jaitra, was quickly carried off* by the
swift steeds, and swept away by the sea, in the sight of Ddruka the
charioteer. The discus, the club, the bow, the quiver, the shell, and the
sword of Ke^ava, having circumambulated their lord, flew along the path
of the fi^un. In a short time there was not a single Yd,dava left alive,
except the mighty Krishna and D4ruka Going towards Rama, who

The Bhagavata, like the text, adverts
only in this general manner to the con*
flict ; but the Mahdbhfirata gives the par-
ticulars. Yuyudhdna reproaches Krita-
varman with having aided Aswatthaman
in his night attack on the Pandu camp,
and killing warriors in their sleep. Prad-
yumna joins in the abuse. Kritavarman
retorts. Krishna looks at him angrily.
Satyaki repeats the story of the S^yaman-
taka gem, by which he accuses Kritavar-
man of being an accomplice in the murder
of Satrajit (p. 428). Satyabhama, the
daughter of the latter, then mixes in the
quarrel, and incites Krishna to avenge
her ; but Satyaki anticipates him, and
murders Kritavarman. Saineya and the
Bhqjas attack S&tyaki ; the Andhakas de-
fend him; and the afiray becomes general.
Krishna attempts to part the combatants,
until Pradyumna is killed ; and then tak-
ing up a handful of rushes, which become
an iron club, he kills indiscriminately all

that come in his way. The conflict con-
tinues until the greater part of the com-
batants have fallen, including all Krishiia^s
sons, and he then in wrath sweeps off all
the survivors, except Babhru and D^ka,
with his discus.

The Mahdbhfirata, as observed at the
end of the last note, adds Babhru, but it
presently gets rid of him. Krishna sends
him to take care of the old people, the
women, and children, in Dw&rak£, whilst
D&ruka goes to bring Aijuna to their aid :
but as he goes along, overcome with grief
for the loss of his kindred, and approaching
separation from Krishna, he is killed by a
club that is cast from a snare or trap set by
a hunter. Krishna then goes to Dwdraka,
and desires Vasudeva to await the coming
of Aijuna; after which he returns to Rfuna,
and sees the phenomenon described in the
text; the serpent being Stesha, of whom
Balardma was the incarnation. The Bh&-
gavata does not menticm this incidexit,

BALARAMA RESUMES THE FORM OF 4e8HA.

611

was sitting at the root of a tree, they beheld a large serpent coming out
of his month. Having issued from his mouth, the mighty snake pro-
ceeded towards the ocean, hymned by saints and by other great serpents.
Bringing an offering of respect. Ocean came to meet him ; and then the
majestic being, adored by attendant snakes, entered into the waters of
the deep. Beholding the departure of the spirit of Balabhadra, Keibva
said to D&ruka, “ All this is to be related by you to Vasudeva and
Ugrasena. Go and inform them of the departure of Balabhadra, and
the destruction of the Y4davas ; also that I shall engage in religious
meditation, and quit this body. Apprise Ahuka and all the inhabitants
of Dw&rak4 that the sea will inundate the town : be ready therefore
in expectation of the coming of Aijuna, and when he quits Dwdrak4, no
longer abide there, but go whithersoever that descendant of Kuru shall
repair. Do you also go to the son of Kunti, and tell him, that it is my
request that he will grant what protection he can to all my family.
Then depart with Aijuna and all the people of Dw^r^vati, and let Vajra
be installed sovereign over the tribe of Yadu.”

Ddruka, being thus instructed, prostrated himself again and again
before Krishda, and walked round him repeatedly, and then departed as
he had been desired ; and having conducted Aijuna to Dw^r&vati, the
intelligent servant of Krishha established Vajra as king. The divine
Govinda then, having concentrated in himself that supreme spirit which
is one with V&sudeva, was identified with all beings**. Respecting the
words of the Brahman, the imprecation of Durvdsas*®, the illustrious

merely observing that R&ma, by the power various parts of Hindustan, both on the
of Yoga, returned into himself; that is, Ganges and in the Dakhin, profess to de-
into Vishnu. rive their origin from the Y^vas.

The women, the elders, and the chil- The process is explained hy the com-

dren, amongst whom, as we shall presently mentator : ‘ By the force of Dhy^na, or
see, was Vajra, the son of Aniruddha, who abstraction, Krishna satisfies himself that
was established as chief of the Yfidavas at he is Brahma unWT), or uni-

Indraprastha, and who therefore escaped versal spirit; and is next convinced that
the destruction which overwhelmed their he is therefore all things ;

kinsmen, the Vrishnis, Kukkuras, and by which his individuality ceases.’
Andhakas, of Dw&rak&. This was a for- The story is told in the Mah&bhtoita.

tunate reservation for the tribes which in Durvfisas was on one occasion hospitably

612

KRISHl^A KILLED BY A HVNTER.

Krishna sat engaged in thought, resting his foot upon his knee. Then
came there a hunter, named Jar&^^ whose arrow was tipped with a blade
made of the piece of iron of the club, which had not been reduced to
powder ; and beholding from a distance the foot of Krishha, he mistook
it for part of a deer, and shooting his arrow, lodged it in the sole'^
Approaching his mark, he saw the four*armed king, and, falling at his
feet, repeatedly besought his forgiveness, exclaiming, “ I have done this
deed unwittingly, thinking I was aiming at a deer ! Have pity upon me,
who am consumed by my crime; for thou art able to consume me!”
Bhagavat replied, “ Fear not thou in the least. Go, hunter, through my
favour, to heaven, the abode of the gods.” As soon as he had thus
spoken, a celestial car appeared, and the hunter, ascending it, forthwith
proceeded to heaven. Then the illustrious Krishha, having united him-
self with his own pure, spiritual, inexhaustible, inconceivable, unborn,
undecaying, imperishable, and universal spirit, which is one with V4su-
deva, abandoned his mortal body and the condition of the threefold
qualities

entertained by Krishna, but the latter The Bh4gavata explains how this part

omitted to wipe away the fragments of the of the foot became exposed. Krishna had
meal which had fallen on the foot of the assumed one of the postures in which ab-
irascible sage, who thereupon foretold that straction is practised : he had laid his left
Krishna should be killed as in the text. leg across his right thigh, by which the
This is an allegorical personage, how- sole of the foot was turned outwards,
ever, for Jara signifies ‘ infirmity,’ ‘ old He became Nirguna, ' devoid of all

age,’ ‘ decay.’ qualities.’

CHAP. XXXVIII.

Arjuna comes to and bums the dead, and takes away the surviving inhabit-

ants. Commencement of the Kali age. Shepherds and thieves attack Aijuna, and
carry oif the women and wealth. Aijuna regrets the loss of his prowess to Vy4sa ;
who consoles him, and tells him the story of Ashf^vakra’s cursing the Apsarasas.
Aijuna and his brothers place Parikshit on the throne, and go to the forests. End
of the fifth book.

Arjuna having found the bodies of Krishha and of R4ma, performed
for them, and the rest of the slain, the obsequial rites. The eight queens
of Krishha, who have been named, with Rukmini at their head, embraced
the body of Hari, and entered the funeral fire ^ Revati also, embracing
the corpse of Rdma, entered the blazing pile, which was cool to her,
happy in contact with her lord. Hearing these events, Ugrasena and
Anakadundubhi, with Devaki and Rohini, committed themselves to the
flames^. The last ceremonies were performed for all these by Aijuna,
who then made all the people leave the city, and took Vajra with him.
The son of Kunti conducted the thousands of the wives of Krishfia, with
Vajra, and all the people, from Dw4rak4, with tenderness and care, and
travelled slowly away. The Sudharman palace and the Parijdta tree,
which had been brought to earth by Krishfia, both proceeded to heaven ;
and on the same day that Hari departed from the earth the powerful
dark-bodied Kali age descended ^ The ocean rose, and submerged the
whole of Dwkrakk, except alone the dwelling of the deity of the race of
Yadu. The sea has not yet been able to wash that temple away, and
there Ke4ava constantly abides, even in the present day. Whoever visits
that holy shrine, the place where Krishfia pursued his sports, is liberated
from all bis sins

’ The Mahabh^ta takes the wives of his wives burnt themselves.

Krishna first to Indraprastha, and there a The Kali age commenced from the
Rukmini and four others bum ; but Sat- death of Krishna, according to the usual
yabh&ma and others become ascetics, going notions ; but it is commonly supposed to
to perform Tapasya in the forest. commence a little later, or with the reign

^ It is merely said in the Mah^bh&rata of Pankshit.
that Vasudeva expired ; on which four of * The Bhfigavata agrees with the text in

7 »

614

ARJUNA, WITH THE FAMILY OF KRISHl^Ai

The son of PrithA, Aijuna, halted the people he had brought from
I)warak& in the Panchanada country^, in a rich and fertile spot; but
the desires of the robbers (of the neighbourhood) were excited, when
they observed so many widowed females, also such great riches, in the
possession of Aijuna alone. Inflamed by their cupidity, they assembled
the villainous Abhiras^ and said to them, ‘‘ Here is this Arjuna, immensely
rich, and having numerous women, whose husbands have been slain,
passing confidently amongst us ; a disgrace to all brave men. His pride
is raised by the death of Bhishma, Droha, Jayadratha, Karha, and others,
whom he has slain : he does not know the prowess of simple villagers.
Up, up; take your long thick staves: this stupid fellow despises us.
Why should we not lift up our arms?’' So saying, they rushed, armed
with cudgels and clods of earth, upon the people, who were without their
lord. Aijuna encountered them, and said to them in derision, “ Retire,
wretches, ignorant of what is right, unless ye are desirous of dying.”
But they disregarded his menaces, and seized his treasures and his
women, the wives of Viswaksena. Thereupon Aijuna began to brace
his heavenly bow G^ndiva, irresistible in battle ; but it was in vain ; for.

excepting the temple of Dwdraka, and
asserting that it still remains, in direct
contradiction of the Mahabharata, which
declares that the sea did not spare any
part whatever. It is clear, therefore, that
when the latter was compiled the temple
was not standing, and that it was erected
between the date of the compilation and
that of the two Puraiias. The present
shrine, which is held in great repute,
stands at the extremity of the peninsula
of Ouzerat. It is still an object of pil-
grimage ; it was so in the reign of Akbar
(Ayin Akbari); and has been so, no doubt,
from a remote period. The image formerly
worshipped there was carried off 600 years
ago, and this was most probably subse-
quent to the date of both the Pur&nas;
for the idol was a form of Krishna, called

Rana chor, a popular divinity, unknown
in the Pauranik pantheon. Another image
was substituted in place of that which was
taken away. Notwithstanding the testi-*
mony of our text, and that of the Bhaga-^
vata, the originality of the temple is dis-
puted, and a place thirty miles south from
Purbandar is said to be the spot where
Dwarakd was swallowed up by the ocean.
Hamilton, from Maemurdo, &c. I. 66a.

* ^ The country of the five rivers,’ the
Panjab: rather an out of the way route
from Dwaraka to Dehli.

6 Abhiras mean ^ herds,’ and they are
afterwards called by Arjuna, Gopflas,
‘herdsmen.’ The pastoral tribes of the
west of India, and particularly those of Af-
ghanistan, almost always combine the cha-
racter of freebooter with that of shepherd*

18 OVERPOWERED BY HERDSMEN.

615

in spite of all his efforts to tighten it, it continued flaccid : neither could
he call to recollection the incantations of the superhuman weapons.
Losing all patience, he launched, as best he might, his shafts upon the
enemy ; but those shot from G^ndiva merely scratched the skin. The
arrows given him by Agni to carry certain destruction now were them-'
selves destroyed, and were fatal to Aijuna in his contest with herdsmen.
He endeavoured to recall the might of Krishha ; animated by which, his
numerous arrows had overthrown mighty kings ; but he tried in vain, for
now they were put aside by the peasants, or they flew at random, wide
of their aim. His arrows being expended, he beat the banditti with the
horn of his bow ; but they only laughed at his blows ; and the barba-
rians, in the sight of Arjuna, carried off all the women of the Vrishhi
and Andhaka tribes, and went their way ^

Then Jishhu was sorely distressed, and lamented bitterly, exclaiming,
Alas! alas! I am deserted by my lord!” and he wept: and in that
instant the bow and heavenly arms, his car and steeds, perished entirely,
like a donation to an unlearned Brahman. Resistless,” said he, are the
decrees of fate, by whom feebleness has been inflicted upon me, deprived
of my illustrious friend, and victory given to the base. These two arms
are mine ; mine is this fist ; this is my place ; I am Arjuna : but without
that righteous aid all these are pithless. The valour of Arjuna, the
strength of Bhima, was all his work ; and without him I am overcome
by peasants: it cannot be from any other cause.” So saying, Aijuna
went to the city of Mathur&, and there installed the Yddava prince, Vajra,
as its king. There he beheld Vyasa, who was living in a wood, and he
approached the sage, and saluted him respectfully. The Muni surveyed
him for some time, as he lay prostrate at his feet, and said to him, “ How
is it that I see you thus shorn of your lustre ? Have you been guilty of
illicit intercourse with women, or of the death of a Brahman ? or have
you suffered some grievous disappointment? that you are so dejected.
Have your prayers for progeny, or other good gifts, proved fruitless ? or

7 The principal wives of Krishna, how- the same way, but more briefly. It is not
ever, accordingtotheMah&bh&rata, escaped, detailed in. the Bh%avata.

The occurrence is described there much in

616

asjuna’s distress :

have you indulged improper passions? that your lustre is so dim. Or
are you one that devours the meal he has given to the Brahmans? Say,
Aijuna, have you seized upon the substance of the poor? Has the wind
of a winnowing basket lighted upon you? or has an evil eye gazed upon
you, Aijuna? that you look thus miserable. Have you been touched by
the water of a finger-nail? or has the water of a water-jar sprinkled you?
or, what is most probably the case, have you been beaten by your infe-
riors in battle?”

Aijuna, having sighed deeply, related to Yy^a all the circumstances
of his discomfiture, and continued ; “ Hari, who was our strength, our
might, our heroism, our prowess, our prosperity, our brightness, has left
us, and departed. Deprived of him, our friend, illustrious, and ever
kindly speaking, we have become as feeble as if made of straw. Puru-
shottama, who was the living vigour of my weapons, my arrows and my
bow, is gone. As long as we looked upon him, fortune, fame, wealth,
dignity never abandoned us: but Govinda is gone from amongst us.
That Krishna has quitted earth, through whose power Bhishma, DroAa,
the king of Anga, Duryodhana, and the rest, were consumed. Not
1 alone, but Earth, has grown old, miserable, and lustreless, in the
absence of the holder of the discus. Krishna, through devotion to whom
Bhishma and other mighty men perished like moths in the flame of my
valour, is gone ; and I am now overcome by cowherds. The bow Gdn-
diva, that was famed throughout the three worlds, has been foiled, since
he has departed, by the sticks of peasants : the myriads of women over
whom I was lord have been carried oflf from me by thieves, armed but
with cudgels: the whole household of Krishfia, O Krishfia^ has been
forcibly carried away by peasants, who with their staves have put my
strength to shame. That I am shorn of my lustre I do not marvel : it
is wonderful that I live. Surely, grandsire, I alone am so shameless as
to survive the stain of indignity inflicted by the vile.”

Vyasa replied to Arjuna, and said, “ Think no more, my son, of your
disgrace : it does not become you to grieve. Know that time subjects all
beings to similar vicissitude. Time effects the production and dissolution

‘ A name of Vyisa.

HE IS COMFORTED BY VYASA.

617

of all creatures. All that exists is founded on time. Know this, Aijnna,
and retain your fortitude. Rivers, seas, mountains, the whole earth, gods,
men, animals, trees, insects, are all created, and all will be destroyed, by
time. Knowing that all that is, is the effect of time, be tranquillized.
These mighty works of Krishha, whatever they have been, have been
performed to relieve earth of its burdens : for this he has come down.
Earth, oppressed by her load, has had recourse to the assembly of the
immortals; and Jan4rddana, who is one with time, has descended on
that account. This object has been now accomplished : all the kings of
the earth are slain ; the race of Vrisbni and Andhaka is destroyed: no
more remained for him to accomplish. Therefore has the lord departed
whither he pleased, his ends being all fulfilled. At the period of creation
the god of gods creates ; in that of duration he preserves ; and at the end
of all he is mighty to annihilate. Now all is done. Therefore, Aijuna,
be not afflicted by thy defeat: the prowess of mortals is the gift of
time. Bhishma, Karfia, and other kings, have been slain by thee alone ;
this was the work of time : and why, therefore, should not thy discom-
fiture, by those less than thou art, occur? In like manner as through thy
devotion to Vishfiu these were overthrown by thee, so at last has thy
defeat by miserable thieves been wrought by time. That divinity,
assuming various bodies, preserves the world ; and in the end the lord
of creatures destroys it. In the birth of thy fortunes Janarddana was
thy friend ; in their decline, thy enemies have been favoured by Ke^va.
Who would have believed that thou shouldst slay all the descendants of
Kuru, and kindred of Gangd ? Who would have believed that peasants
should triumph over thee ? Be assured, son of Pritha, that it is but the
sport of the universal Hari that the Kauravas have been destroyed by
thee, and that thou hast been defeated by herdsmen. With respect to
the women whom thou lamentest, and who have been carried off by
the thieves, hear from me an ancient story, which will explain why this
has happened.

“ In former times a Brahman, named Ash't&vakra^ was pursuing his

9 The story of Ashfavakra is related in Kahora, who neglecting his wife, was re-
the Mahfibharata. He was the son of buked for it by his yet unborn son. The

7 8

618

STORY OF ASHfAVAKRA.

religious penances, standing in water, and meditating on the eternal
spirit, for many years. In consequence of the overthrow of the Asuras,
there was a great festival on the summit of Meru : on their way to
which, Rambh&, Tilottamd, and hundreds and thousands of beautiful
nymphs, saw the ascetic Ashtdvakra, and they praised and hymned him
for his devotions. They bowed down before him, and eulogized him, as
he was immersed up to his throat in water, his hair twisted in a braid.
So they sang in honour of him whatever they thought would be most
agreeable to that most eminent of Brahmans. Asht^vakra at last said to
them, ‘ I am well pleased with you, illustrious damsels ; whatever you
wish for, ask of me, and I will give it you, however difficult it may be of
attainment.’ Then all those nymphs, Rambha, Tilottamd, and others,
recorded in the Vedas, replied, ‘ It is enough for us that thou art pleased;
what need we aught else, venerable Brahman V But some amongst them
said, ‘ If, exalted sir, you are indeed pleased with us, then grant us a
husband, the best of men, and sovereign of the Brahmans.’ ‘ So be it,’
replied Ash'tdvakra, and thereupon came up from the waters. When the
nymphs beheld him coming out of the water, and saw that he was very
ugly, and crooked in eight places, they could not restrain their merri-
ment, but laughed aloud. The Muni was very angry, and cursed them,
and said, ‘ Since you have been so impertinent as to laugh at my
deformity, I denounce upon you this imprecation : through the grace I
have shewn unto you, you shall obtain the first of males for your hus-
band ; but in consequence of my curse, you shall afterwards fall into the
hands of thieves.’ When the nymphs heard this uttered by the Muni,
they endeavoured to appease him ; and they so far succeeded, that he
announced to them they should finally return to the sphere of the gods.
It is in consequence, then, of the curse of the Muni AshUvakra that these
females, who were at first the wives of Ke^ava, have now fallen into the
hands of the barbarians; and there is no occasion, Arjuna, for you to
regret it in the least. All this destruction has been effected by the lord

father angrily cursed him, that he should in eight limbs (ash^a). He became never-
be bom bent in every part ; and he was tbeless a celebrated sage. See also Hindu
accordingly brought forth crooked (vakra) Theatre, I. 293, note.

THE PANDU8 RESIGN THE KINGDOM TO PARiKSHIT.

619

of all ; and your end is also nigh at hand, since he has withdrawn from
you strength, splendour, valour, and preeminence. Death is the doom
of every one who is born : fall is the end of exaltation : union terminates
in separation : and growth tends but to decay. Knowing all this, wise
men are susceptible of neither grief nor joy ; and those who learn their
ways are even as they are (equally free from pleasure or pain). Do you
therefore, most excellent prince, understand this truth, and, along with
your brothers, relinquish every thing, and repair to the holy forest. Go
now, and say from me to Yudhishthira, that he to-morrow, with his
brethren, tread the path of heroes.”

Thus instructed by Vydsa, Arjuna went and related to the other sons
of Prithd all that he had seen, had experienced, and had heard. When
he had communicated to them the message of Vydsa, the sons of Pdfidu
placed Parikshit on the throne, and went to the forest.

I have thus narrated to you, Maitreya, in detail, the actions of V^su-
deva, when he was born in the race of Yadu.

VISHl^U PURAI^A.

BOOK VI.

CHAP. I.

Of the disBolution of the world : the four ages : the decline of all things; and deteriora-
tion of mankind; in the Kali age.

Maitreya . — You have narrated to me, illustrious sage, the creation
of the world, the genealogies of the patriarchs, the duration of the Man-
wantaras, and the dynasties of princes, in detail. 1 am now desirous to
hear from you an account of the dissolution of the world, the season of
total destruction, and that which occurs at the expiration of a Kalpa \
Para^ba. — Hear from me, Maitreya, exactly the circumstances of
the end of all things, and the dissolution that occurs either at the expira-
ti(Hi of a Kalpa, or that which takes place at the close of the life of
BrahmA A month of mortals is a day and night of the progenitors : a
year of mortals is a day and night of the gods. Twice a thousand aggre-
gates of the four ages is a day and night of Brahmd^. The four ages are the
Krita,Treta,Dw4para, and Kali; comprehending together twelve thousand
years of the gods. There are infinite successions of these four ages, of a
similar description, the first of which is always called the Krita, and the
last the Kali. In the first, the Krita, is that age which is created by
Brahmd ; in the last, which is the Kali age, a dissolution of the world
occurs.

^ Two kinds of great or universal dis- at the end of the life of Brahm£, which is
solution are here intimated ; one occurring termed a great or elemental dissolution :
at the end of a Kalpa, or day of Brahm£, Mah£ pralaya and Fhikrita pralaya.
to which the term XJpasanhiiti is applied ‘ Ihese measures of time are more
in the text, and Atyantika laya by the fully detailed in the first book: see p.
commentator; and the other taking place 22.

622

NEGLECT OP DUTY AND OF

Maitreya. — Venerable sir, you are able to give me a description of
the nature of the Kali age, in which four-footed virtue ^ suffers total
extinction.

Par^aba. — Hear, Maitreya, an account of the nature of the Kali age,
respecting which you have inquired, and which is now close at hand.

The observance of caste, order, and institutes will not prevail in the
Kali age, nor will that of the ceremonial enjoined by the Sama, Rik, and
Yajur Vedas. Marriages in this age will not be conformable to the
ritual, nor will the rules that connect the spiritual preceptor and his
disciple be in force. The laws that regulate the conduct of husband and
wife will be disregarded, and oblations to the gods with fire no longer be
offered. In whatever family he may be born, a powerful and rich man
will be held entitled to espouse maidens of every tribe. A regenerate
man will be initiated in any way whatever, and such acts of penance as
may be performed will be unattended by any results *. Every text will
be scripture that people choose to think so®: all gods will be gods to
them that worship them ; and all orders of life will be common alike to
all persons. In the Kali age, fasting, austerity, liberality, practised
according to the pleasure of those by whom they are observed, will
constitute righteousness. Pride of wealth will be inspired by very insig-
nificant possessions. Pride of beauty will be prompted by (no other
personal charm than fine) hair. Gold, jewels, diamonds, clothes, will all
have perished, and then hair will be the only ornament with which
women can decorate themselves. Wives will desert their husbands,
when they lose their property ; and they only who are wealthy will be
considered by women as their lords. He who gives away much money
will be the master of men ; and family descent will no longer be a title

This is an allusion to a popular no- attended by inconvenience to the indivi-
tion, originating probably with Manu : dual, but is utterly inefficacious for the
“ In the Krita age the genius of truth and expiation of sin.

right stands firm on his four feet ; but in * Whether it is conformable or contra-
the following ages he is deprived succes- dictory to the Vedas and the law. The
sively of one foot,” &c. I. 8i, 8». passage may be rendered also, ‘The doc-

* ‘ Such an act is just what it is m trine or dogma of any one soever will be
Hw hioOvrI^iii wffl t that is, it may be scripture/

RELIGIOUS RITES IN THE KALI AGE. 623

of supremacy. Accumulated treasures will be expended on (ostentatious)
dwellings. The minds of men will be wholly occupied in acquiring
wealth ; and wealth will be spent solely on selfish gratifications. Women
will follow their inclinations, and be ever fond of pleasure. Men will fix
their desires upon riches, even though dishonestly acquired. No man
will part with the smallest fraction of the smallest coin,^ though entreated
by a friend. Men of all degrees will conceit themselves to be equal with
Brahmans. Cows will be held in esteem only as they supply milk^
The people will be almost always in dread of dearth, and apprehensive
of scarcity ; and will hence ever be watching the appearances of the
sky : they will all live, like anchorets, upon leaves and roots and fruit,
and put a period to their lives through fear of famine and want. In
truth there will never be abundance in the Kali age, and men will never
enjoy pleasure and happiness. They will take their food without pre-
vious ablution, and without worshipping fire, gods, or guests, or offering
obsequial libations to their progenitors. The women will be fickle, short
of stature, gluttonous : they will have many children, and little means :
scratching their heads with both hands, they will pay no attention to the
commands of their husbands or parents : they M ill be selfish, abject, and
slatternly: they will be scolds and liars: they will be indecent and
immoral in their conduct, and will ever attach themselves to dissolute
men. Youths, although disregarding the rules of studentship, will study
the Vedas. Householders will neither sacrifice nor practise becoming
liberality. Anchorets will subsist upon food accepted from rustics ; and
mendicants will be influenced by regard for friends and associates*^.
Princes, instead of protecting, will plunder their subjects; and, under
the pretext of levying customs, will rob merchants of their property. In

® He will not part with the half of the ’’ They will be valued for their indivi-
half of half a Pana; that is, with ten dual use only, not from any notion of
Cowries ; a Pana being equal to eighty their generic sanctity.

Cowries, or small shells. Five Panas are " The Bh^avata has, “ Religious stu-
eqtial to one Ana, or the sixteenth of a dents will be regardless of vows and puri-
Rupee ; and, at two shillings the Rupee, fication ; householders will beg, not give
ten Cowries are equal to about one-seventh alms; anchorets will dwell in villages; and
of a hurthing. mendicants will be desirous of riches.*’

624

SHOVTKSSS OP LIPS.

the age eterjr one ifhQ has cue «id depluoitB aad steeds wifl be a
every one who is feeble will be a slave. Vaifyas will Abandon
agrictdture and oommerce, and gun a livelihood by servitnde or the
exercise of mechanical arts. Sddras, sedcin^ a sabtdstence by bi^gghig,
mid assuming the outward mal’ks of religious mendicmitB, will become
the impure followers of impious and heiedcal doctrines

Oppressed by famine and taxation, m«i will desert their native lands,
and go to those countries vhich are fit fim coarser grains The path
of the Vedas being obliterated, and men havmg deriated into heresy,
iniquity will flourish, and the duration of life will thorefore decrease. In
consequence of horrible penances not enjoined by scripture, and of the
vices of the rulers, children will die in their infancy. Women will bear
children at the age of five, six, or seven years; and men beget than
when they are eight, nine, or ten. A man will be grey when he is
twelve ; and no one wiU exceed twenty years of life Men will possess
little sense, vigour, or virtue, and will therefore perish in a very brief
period. In proportion as heresy extends, so, Maitreya, shall the progress
of the Kali age be estimated by the wise. In proportion as the number
of the pious, who adhere to the lessons of the Vedas, diminiriies — as the
efforts of individuals who cultivate virtue relax — as the first of males
becomes no longer the object of sacrifices — as respect for the teachers of
the Vedas declines — and as regard is acknowledged for the dissemina-

^ That is, princes and warriors will be allusion to unauthorized austerities, and
so no longer by virtue of their birth and sectarial marks.

caste. ‘ Gavedhuka (Coix barbata) and other

Most of the mendicant orders admit bad sorts of gndn ^
members without distinction of caste ; but Another reading is, l

probably Buddhists especially are here in- ‘ Countries growing wheat, barley, and
tended. The Bh^vata repeatedly alludes die like.’ But to place wheat and barley
to the diffusion of heretical doctrines and amongst inferior grains, and to rank them
practices, the substitution of outward signs lower than rice, is a dassification that
and marks for devotion, and the abandon- could have occurred to a native of Bengal
ment of the worship of Vishnu. The alone.

S'aiva mendicant orders are probably those The Viyu says diree and tueoly;

especially in view. The same probably are the Bh^vata, from twenty to diir^. .
intended by our text in the subsequent

HERETICAL PRACTICES.

625

tors of heresy — so may wise men note the augmented influence of the
Kali age

In the Kali age, Maitreya, men, corrupted by unbelievers, will refrain
from adoring Vishhu, the lord of sacrifice, the creator and lord of all ;
and will say, “Of what authority are the Vedas? what are gods or
Brahmans? what need is there of purification with water?” Then will
the clouds yield scanty rain : then will the com be light in ear, and the
grain will be poor, and of little sap : garments will be mostly made of
the fibres of the San^^: the principal of trees will be the Sami^'’: the
prevailing caste will be the Sfidra: millet will be the more common
grain : the milk in use will be chiefly that of goats : unguents will be
made of Usira grass. The mother and father-in-law will be venerated in
place of parents ; and a man’s friends will be his brother-in-law, or one
who has a wanton wife. Men will say, “ Who has a father? who has a
mother? each one is born according to his deeds;” and therefore they
will look upon a wife’s or husband’s parents as their own. Endowed
with little sense, men, subject to all the infirmities of mind, speech, and
body, will daily commit sins ; and every thing that is calculated to
afflict beings, vicious, impure, and wretched, will be generated in the
Kali age. Then shall some places follow a separate duty'^ devoid of
holy study, oblations to fire, and invocations of the gods Then, in the

The complaints of the prevalence of
heterodox doctrines, and neglect of the
practices of the Vedas, which recur in the
Bhagavata and our text, indicate a period
of change in the condition of the Hindu
religion, which it would be important to
verify. If reference is made to Buddhism,
to which in some respects the allusions
especially apply, it would probably denote
a period not long subsequent to the Chris-
tian era ; but it is more likely to be of a
later date, or in the eighth and ninth cen-
turies, when S'ankara is said to have re-
formed a variety of corrupt practices, and

given rise to others. See As. Res. vol,
XVI. p. 12.

Crotolaria juncea.

The silk cotton, Bombax heptaphylla.

The expression Kwachxl-loka (Rif^
Wbr.), ‘a certain place,’ is explained by
the commentator, Kikafa, &c. ;

confirming the inference that Buddhism is
especially aimed at in the previous pas-
sages ; for Kikafa, or south Behar, is the
scene of Sdkya’s earliest and most suc-
cessful labours.

Several of the Puranas contain allu-
sions to the degeneracy of the Kali age,

7 u

626

MERITS OF THE EALl AGE.

Kali age, shall a man acquire by a trifling exertion as much eminence
in virtue as is the result of arduous penance in the Krita age, or age of
purity

but none afford more copious details. The
description in the Bhdgavata is much
shorter; that of the Vfiyu is much the
same, and employs many of the same
verses and illustrations.

This might be suspected of being
said ironically, referring to \rhat had been
just observed of places where a religion
prevailed that required neither study nor
sacrifice. The commentator, however, un>
derstands it literally, and asserts that al-

lusion is here made to the Vaishnava faith,
in which devotion to Vishnu or Krishna,
and the mere repetition of his name, are
equally efficacious in the Kali age with the
penances and sacrifices of the preceding
ages : therefore he concludes the Kali, by
this one property, is the best of aU the
ages: t

This interpretation is confirmed by the
following chapter.

CHAP. 11.

Redeeming properties of the Kali age. Devotion to Vishnu sufficient to salvation in

that age for all castes and persons.

Upon this subject, Maitreya, you shall hear what the wise Vydsa has
related, as it is communicated truly by me.

It was once a matter of dispute amongst the sages, at what season the
least moral merit obtained the greatest reward, and by whom it was most
easily displayed. In order to terminate the discussion, they went to
Veda Vydsa to remove their doubts. They found the illustrious Muni,
my son, half immersed in the water of the Ganges ; and awaiting the
close of his ablutions, the sages remained on the banks of the sacred
stream, under shelter of a grove of trees. As my son plunged down into
the water, and again rose up from it, the Munis heard him exclaim,
“Excellent, excellent, is the Kali age!” Again he dived, and again
rising, said in their hearing, “ Well done, well done Shdra ; thou art
happy!” Again he sank down, and as he once more emerged they
heard him say, “ Well done, well done, women ; they are happy ! who
are more fortunate than they?” After this, my son finished his bathing,
and the sages met him as he approached to welcome them. After he
had given them seats, and they had proffered their respects, the son of
Satyavati said to them, “ On what account have you come to me ?” They
replied, “ We came to you to consult you on a subject on which we
entertain some doubt ; but that may be at present suspended : explain
to us something else. We heard you say, ‘ Excellent is the Kali age !
Well done, Sfidra ! Well done, women !’ Now we are desirous to know
why this was said, why you called them repeatedly, happy. Tell us the
meaning of it, if it be not a mystery. We will then propose to you the
question that occupies our thoughts.”

Being thus addressed by the Munis, Vydsa smiled, and said to them,
“ Hear, excellent sages, why I uttered the words ‘ Well done, well done.’
The fruit of penance, of continence, of silent prayer, and the like, prac-
tised in the Krita age for ten years, in the Treta for one year, in the
Dw&para for a month, is obtained in the Kali age in a day and night :
therefore did I exclaim, ‘ Excellent, excellent, is the Kali age !’ That

628

ADVANTAGES OF ^t^DRAS

reward which a man obtains in the Krita by abstract meditation, in the
Treta by sacrifice, in the Dwdpara by adoration, he receives in the Kali
by merely reciting the name of Ke4ava. In the Kali age a man displays
the most exalted virtue by very little exertion; therefore, pious sages,
who know what virtue is, I was pleased with the Kali age. Formerly
the Vedas were to be acquired by the twice-bom through the diligent
observance of self-denial ; and it was their duty to celebrate sacrifices
conformably to the ritual. Then idle prayers, idle feasts, and fruitless
ceremonies, were practised but to mislead the twice-born ; for although
ob^rved by them devoutly, yet, in consequence of some irregularity in
Mir celebration, sin was incurred in all their works, and what they ate,
or what they drank, did not efiect the fulfilment of their desires. In all
their objects the twice-born enjoyed no independence, and they attained
their respective spheres only with exceeding pain. The Sudra, on the
contrary, more fortunate than they, reaches his assigned station by ren-
dering them service, and performing merely the sacrifice of preparing
food, in which no rules determine what may or may not be eaten, what
may or may not be drunk. Therefore, most excellent sages, is the Sddra
fortunate.

“Riches are accumulated by men in modes not incompatible with
their peculiar duties, and they are then to be bestowed upon the worthy,
and expended in constant sacrifice. There is great trouble in their
acquisition ; great care in their preservation ; great distress from the
want of them ; and great grief for their loss. Thus, eminent Brahmans,
through these and other sources of anxiety, men attain their allotted
spheres of Prajdpati and the rest only by exceeding labour and suffering.
This is not the case with women : a woman has only to honour her hus-
band, in act, thought, and speech, to reach the same region to which he
is elevated ; and she thus accomplishes _her object without any great
exertion. This was the purport of my exclamation, ‘Well done!’ the
third time. I have thus related to you what you asked. Now demand
the question you came to put to me, in any way you please, and I will
make you a distinct reply.”

The Munis then said to Vydsa, “ The question we intended to have
asked you has been already answered by you in your reply to our

AND WOMEN IN THE KALI AGE.

629

subsequent inquiry.” On hearing which, Krishha Dwaipdyana laughed,
and said to the holy persons who had come to see him, whose eyes were
wide open with astonishment, “ I perceived, with the eye of divine
knowledge, the question you intended to ask, and in allusion to it I
uttered the expressions, ‘ Well done, well done.’ In truth, in the Kali
age duty is discharged with very little trouble by mortals, whose faults
are all washed away by the water of their individual merits *, by S(idras, /
through diligent attendance only upon the twice-born ; and by women,
through the slight effort of obedience to their husbands. Therefore,
Brahmans, did I thrice express my admiration of their happiness ; for in
the Krita and other ages great were the toils of the regenerate to perform
their duty. I waited not for your inquiry, but replied at once to the
question you purposed to ask. Now, ye who know what virtue is, what
else do you wish me to tell you ?”

The Munis then saluted and praised Vyisa, and, being freed by him
from uncertainty, departed as they came. To you also, excellent Mai-
treya, have I imparted this secret, this one great virtue of the otherwise
vicious Kali age. The dissolution of the world, and the aggregation of
the elements, I will now describe to you ^

' The illustration of the efficacy of de-
votion to Vishnu given in this chapter is
peculiar to this Purana, but the doctrine
is common to it and the Bh^avata. It
is repeatedly inculcated in that work. The
parallel passage in the twelfth book is the
following. Purushottama, abiding in the
hearts of men, takes away all the sins of
the Kali age, produced by place or pro-
perty. Bhagav&n, abiding in the heart,
and heard, repeated, read of, worshipped,
or honoured, dissipates the ills of men for
ten thousand births. As fire, entering
into the substance of gold, purifies it
from the alloy with which it is debased in
the mine, so Vishnu, united with the de-
votee, is the refiner from all that is evil. By
learning, penance, suppression of breath,
fnendship, pilgrimage, ablution, mortifica-

tion, gifts, prayer, the soul attains not that
exceeding purity which it derives from the
presence of Vishnu. Therefore, with all
your soul, O king, hold Kesava ever pre-
sent in your heart. Let one about to die
be most careful in this ; for so he goes to
supreme felicity. Let the name of the
supreme god, Vishnu, be repeated dili-
gently by all in their last moments; for
he who desires liberation shall attain it
by the frequent repetition of the name of
Krishna. Final felicily is derived in the
Krita age from holy study ; in the Treta,
from religious rites. In the Dwipara it is
attained by pious services ; but in the Kali
age it is secured by repeating the name of
Hari." Similar doctrines are taught in
the Gi£a, and other Vaishnava works. See
As. Res. vol. XVI. p. ii6.

7 X

CHAP. III.

Three different kinds of dissolution. Duration of a Par^rddha. The Clepsydra, or
vessel for measuring time. The dissolution that occurs at the end of a day of
Brahmi.

XhE dissolution of existing beings is of three kinds, incidental, ele-
mental, and absolute ^ The incidental is that which relates to Brahma,
and occurs at the end of a Kalpa: the elemental is that which takes
place after two Pardrddhas : the absolute is final liberation from
existence.

Maitreya. — ^Tell me, excellent master, what is the enumeration of a
Pardrddha, the expiration of two of which is the period of elemental
dissolution

Para4ara. — Pardrddha, Maitreya, is that number which occurs in
the eighteenth place of figures, enumerated according to the rule of
decimal notation ’’. At the end of twice that period elemental dissolution

1 The first is called Naimittaka, ‘occa-
sional’ or ‘ incidental,’ or Brfdimya, as oc-
casioned by the intervals of Brahmi’s
days ; the destruction of creatures, though
not of the substance of the world, occur-
ring during his night. The general reso-
lution of the elements into their primitive
source, or Prakriti, is the Prdkritika de-
struction, and occurs at the end of Brahma’s
life. The third, the absolute or final, Kt-
yantika, is individual annihilation; Moksha,
exemption for ever irom future existence.
The Bb%avata here notices the fourth
kind, of which mention occurred in a pre-
ceding passage (p. 56), Nitya or constant
dissolution; explaining it to be the im-
perceptible change that all things suffer
in the various stages of growth and decay,
life and death. ‘The various conditions
of beings subject to change are occasioned
by that constant dissolution of life which

is rapidly produced by the resistless stream
of time, taking every thing perpetually
away:’

VlVuifhvi1Hi|4mUi: 1 TheV^yu

describes but three kinds of Pralaya, omit-
ting the Nitya.

3 Maitreya has a rather indifferent me-
mory (see p. 22); but the periods speci-
fied in the two places do not agree. In
the first book two Pararddhas, as equal
to one hundred years of Brahm£, are
311.040.000.000.000 years of mortals.

^ Counting according to this mode of
enumeration, a Par^ddha is represented
by 100.000.000.000.000.000. The Vfiyu
Pur^a has a term for each of these deci-
mal values. Das'a (^), 10 ; S'atam (^),
100; Sahasram 1000; Ayutam

(wgif), 10.000; Niyutam (firgif), 100.000;
Prayutam (wjlf), 1.000.000 ; Arvudam
10.000.000; Nyurvudam

MEASUREMENT OF TIME.

631

occurs, when all the discrete products of nature are withdrawn into their
indiscrete source. The shortest period of time is a Matri, which is equal
to the twinkling of the human eye. Fifteen Mdtrds make a Kdshtha ;
thirty K^shthds, one Kal4; fifteen Kal4s, one Nddikd. A N&dikd is
ascertained by a measure of water, with a vessel made of twelve Palas
and a half of copper, in the bottom of which there is to be a hole made
with a tube of gold, of the weight of four M^has, and four inches long*.
According to the M&gadha measure, the vessel should hold a Prastha (or
sixteen Palas) of water. Two of these N&dis make one Muh6rtta ; thirty
of which are one day and night. Thirty such periods form a month ;
twelve months make a year, or a day and night of the gods ; and three
hundred and sixty such days constitute a year of the celestials. An
aggregate of four ages contains twelve thousand divine years; and a
thousand periods of four ages complete a day of Brahm^. That period
is also termed a Kalpa, during which fourteen Manus preside ; and at
the end of it occurs the incidental or Brahmd dissolution. The nature of
this dissolution is very fearful : hear me describe it, as well as that which
takes place at the elemental dissolution, which I will also relate to you.

At the end of a thousand periods of four ages the earth is for the most
part exhausted. A total dearth then ensues, which lasts a hundred

100.000. 000; Vrindam(^), looo.ooo.ooo; measure, of water, broad at top, and
Param (fit), lo.ooo.ooo.ooo; Kharvam having at bottom a tube of gold of four

100,000.000.000 ; Nikharvam (fir Mashas weight, four fingers long, is placed

1000.000.000.000 ; S'ankham (inw), in water, and the time in which the vessel
10. ooo. ooo. ooo. ooo ; Padmam ( inr*), is filled by the hole in the bottom is called
j 00.000.000.000.000 ; Samudram * a Nadika:^ HTrpnnwW

1000.000. 000.000 ; Madhyamam (wwf), frnf vri ^ c4 1 1

10.000. 000.000.000.000 ; Pararddham (to TOfW ihrftK^ TOTTT

if), 100.000.000.000.000.000, In the first <Trfinkftr i The term S'alaka

book the Pararddham, as the half of Brah- generally means a needle or stake, but it
mfi’s life, is but 155.520.000.000.000, fif- must here denote a pipe. The common
teen instead of eighteen places of figures. measure of the Nadi is a thin shallow
The description of the Clepsydra is brass cup, with a small hole in the bot-
very brief, and wanting in precision. One tom. It is placed on the surface of water,
of the commentaries is more explicit : ^ A in a large vessel, where nothing can dis-
vessel made of twelve Palas and a half of turb it, and where the water gradually fills
copper, and holding a Prastha, M%adha the cup, and sinks it. As. Res. vol. V. p. 87.

632

THE WORLD CONSUMED BY FIRE.

years; and, in consequence of the failure of food, all beings become
languid and exanimate, and at last entirely perish. The eternal Vishhu
then assumes the character of Rudra, the destroyer, and descends to
reunite all his creatures with himself. He enters into the seven rays of
the sun^ drinks up all the waters of the globe, and causes all moisture
whatever, in living bodies or in the soil, to evaporate; thus drying up
the whole earth. The seas, the rivers, the mountain torrents, and springs,
are all exhaled ; and so are all the waters of Patdla, the regions below
the earth. Thus fed, through his intervention, with abundant moisture,
the seven solar rays dilate to seven suns^ whose radiance glows above,
below, and on every side, and sets the three worlds and Pdtdla on fire.
The three worlds, consumed by these suns, become rugged and deformed
throughout the whole extent of their mountains, rivers, and seas; and
the earth, bare of verdure, and destitute of moisture, alone remains,
resembling in appearance the back of a tortoise. The destroyer of all
things, Hari, in the form of Rudra, who is the flame of time, becomes
the scorching breath of the serpent Sesha, and thereby reduces Pat^la to
ashes. The great fire, when it has burnt all the divisions of P4tala,
proceeds to the earth, and consumes it also. A vast whirlpool of eddying
flame then spreads to the region of the atmosphere, and the sphere of
the gods, and wraps them in ruin. The three spheres shew like a
frying-pan amidst the surrounding flames, that prey upon all moveable
or stationary things. The inhabitants of the two upper spheres, having
discharged their functions, and being annoyed by the heat, remove to
the sphere above, or Maharloka. When that becomes heated, its tenants,
who after the full period of their stay are desirous of ascending to higher
regions, depart for the Janaloka^.

i See p. 236. n. 3. of obtaining Brahma, or final liberation,

6 These also have their several appella- through the ten stages of perfection — de-
tions ; the commentator quotes the Vedas votion, penance, truth, &c.’ In the V£yu
as the authority : iGraga, Bhrdja, Pafala, Pur&na more details are specified. Those
Patanga, Swam^bhfik, Jyotishmat, and Sa- sainted mortals who have diligently wor-
vibhdsa. shipped Vishnu, and are distinguished for

^ The passage may also be imderstood, piety, abide, at the time of dissolution, in
‘Those go to Janaloka who are desirous Maharloka, with the Pitris, the Manus,

THE EARTH INUNDATED BY RAIN.

633

Jandrddana, in the person of Rudra, having consumed the whole
world, breathes forth heavy clouds ; and those called Samvartta, resem-
bling vast elephants in bulk, overspread the sky, roaring, and darting
lightnings. Some are as black as the blue lotus ; some are white as the
water-lily; some are dusky, like smoke; and some are yellow; some
are of a dun colour, like that of an ass ; some like ashes sprinkled on the
forehead; some are deep blue, as the lapis lazuli; some azure, like the
sapphire ; some are white, as the conch or the jasmine ; and some are
black, as collyrium ; some are of bright red, like the ladybird ; some are
of the fierceness of red arsenic ; and some are like the wing of the
painted jay. Such are these massy clouds in hue : in form some resemble
towns, some mountains, some are like houses and hovels, and some are
like columns. Mighty in size, and loud in thunder, they fill all space.
Showering down torrents of water, these clouds quench the dreadful fires
which involve the three worlds, and then they rain uninterruptedly for
a hundred years, and deluge the whole world. Pouring down in drops
as large as dice, these rains overspread the earth, and fill the middle
region, and inundate heaven. The world is now enveloped in darkness,
and all things, animate or inanimate, having perished, the clouds continue
to pour down their waters for more than a hundred years.

the seven Rishis, the various orders of
celestial spirits, and the gods. These,
when the heat of the flames that destroy
the world reaches to Maharloka, repair to
Janaloka in their subtile forms, destined
to become reembodied, in similar capaci-
ties as their former, when the world is
renewed, at the beginning of the succeed-

ing Kalpa. This continues throughout
the life of Brahma; at the expiration of
his life all arc destroyed: but those who
have then attained a residence in the
Brahmaloka, by having identified them-
selves in spirit with the supreme, are finally
resolved into the sole-existing Brahma.

CHAP. IV.

Continuation of the account of the first kind of dissolution. Of the second kind, or
elemental dissolution ; of all being resolved into primary spirit.

HEN the waters have reached the region of the seven Rishis, and
the whole of the three worlds is one ocean, they stop. The breath
of Vishhu becomes a strong wind, which blows for more than a hundred
years, until all the clouds are dispersed. The wind is then reabsorbed,
and he of whom all things are made, the lord by whom all things exist,
he who is inconceivable, without beginning of the universe, reposes,
sleeping upon Sesha, in the midst of the deep. The creator, Hari, sleeps
upon the ocean, in the form of Brahm^— glorified by Sanaka and the
saints who had gone to the Janaloka, and contemplated by the holy
inhabitants of Brahmaloka, anxious for final liberation — involved in
mystic slumber, the celestial personification of his own illusions, and
meditating on his own ineffable spirit, which is called Vdsudeva. This,
Maitreya, is the dissolution termed incidental, because Hari, in the form
of Brahmd, sleeps there, as its incidental cause.

When the universal spirit wakes, the world revives ; when he closes
his eyes, all things fall upon the bed of mystic slumber. In like manner
as a thousand great ages constitute a day of Brahma, so his night con-
sists of the same period ; during which the world is submerged by a vast
ocean. Awaking at the end of his night, the unborn, Vishfiu, in the
character of Brahm4, creates the universe anew, in the manner formerly
related to you

I have thus described to you the intermediate dissolution of the world,
occurring at the end of every Kalpa. I will now, Maitreya, describe to
you elemental dissolution. When by dearth and fire all the worlds and
Pdtldas are withered up, and the modifications of Mahat and other
products of nature are by the will of Krishfia destroyed, the progress of

1 The Naimittika Pralaya is described Puranas, to the same effect, and very com-
in the Vfiyu, Bh^gavata, Kurma, and other monly in precisely the same words.

ELEMENTS SEVERALLY DISAPPEAR.

635

elemental dissolution is begun. Then, first, the waters swallow up the
property of earth, which is the rudiment of smell ; and earth, deprived of
its property, proceeds to destruction. Devoid of the rudiment of odour,
the earth becomes one with water. The waters then being much aug-
mented, roaring, and rushing along, fill up all space, whether agitated or
still. When the universe is thus pervaded by the waves of the watery
element, its rudimental fiavour is licked up by the element of fire, and,
in consequence of the destruction of their rudiments, the waters them-
selves are destroyed. Deprived of the essential rudiment of flavour, they
become one with fire, and the universe is therefore entirely filled with
flame, which drinks up the water on every side, and gradually over-
spreads the whole of the world. While space is enveloped in flame,
above, below, and all around, the element of wind seizes upon the rudi-
mental property, or form, which is the cause of light ; and that being
withdrawn, all becomes of the nature of air. The rudiment of form being
destroyed, and fire deprived of its rudiment, air extinguishes fire, and
spreads resistlessly over space, which is deprived of light when fire
merges into air. Air then, accompanied by sound, which is the source
of ether, extends every where throughout the ten regions of space, until
ether seizes upon contact, its rudimental property ; by the loss of which,
air is destroyed, and ether remains unmodified : devoid of form, flavour,
touch, and smell, it exists unembodied and vast, and pervades the whole
of space. Ether, whose characteristic property and rudiment is sound,
exists alone, occupying all the vacuity of space. But then the radical
element egotism devours sound, and all the elements and faculties are at
once merged into their original. This primary element is consciousness,
combined with the property of darkness, and is itself swallowed up by
Mahat, whose characteristic property is intelligence ; and earth and
Mahat are the inner and outer boundaries of the universe. In this
manner, as in the creation were the seven forms of nature (Prakriti),
reckoned from Mahat to earthy so, at the time of elemental dissolution,
these seven successively reenter into each other. The egg of BrahmA is

® See p. 14.

636

ALL THINGS MEBOED

dissolved in the waters that surround it, with its seven zones, seven
oceans, seven regions, and their mountains. The investure of water is
drunk up by fire; the stratum of fire is absorbed by that of air: air
blends itself with ether: the primary element of egotism devours the
ether, and is itself taken up by intellect, which, along with all these, is
seized upon by nature (Prakriti). Equilibrium of the three properties,
without excess or deficiency, is called nature (Prakriti), origin (Hetu),
the chief principle (Pradhana), cause (Kdrana), supreme (Param). This
Prakriti is essentially the same, whether discrete or indiscrete ; only
that which is discrete is finally lost or absorbed in the indiscrete. Spirit
also, which is one, pure, imperishable, eternal, all-pervading, is a portion
of that supreme spirit which is all things. That spirit which is other
than (embodied) spirit, in which there are no attributes of name, species,
or the like — which is one with all wisdom, and is to be understood as
sole existence — ^that is Brahma, infinite glory, supreme spirit, supreme
poM'er, Vishfiu, all that is; from whence the perfect sage returns no
more. Nature (Prakriti), which I have described to you as being essen-
tially both discrete and indiscrete, and spirit (which is united with
body), both resolve into supreme spirit. Supreme spirit is the upholder
of all things, and the ruler of all things, and is glorified in the Vedas and
in the Vedanta by the name of Vishnu.

Works, as enjoined by the Vedas, are of two kinds, active (Pravritta)
and quiescent (Nivritta) ; by both of which the universal person is wor-
shipped by mankind. He, the lord of sacrifice, the male of sacrifice,
the most excellent male, is worshipped by men in the active mode by
rites enjoined in the Rik, Yajur, and S4ma Vedas. The soul of wisdom,
the person of wisdom, Vishfiu, the giver of emancipation, is worshipped
by sages in the quiescent form, through meditative devotion. The
exhaustless Vishnu is whatever thing that is designated by long, short,
or prolated syllables, or that which is without a name. He is that
which is discrete, and that which is indiscrete : he is exhaustless spirit,
supreme spirit, universal spirit, Hari, the wearer of universal forms.
Nature, whether discrete or indiscrete, is absorbed into him, and (de-
tached) spirit also merges into the all-diflusive and unobstructed spirit.

INTO SUPREME SPIRIT, OR VISHJ^U.

637

The period of two Par&rddhas, as I have described it to you, Maitreya,
is called a day of that potent Yishhu; and whilst the products of nature
are merged into their source, nature into spirit, and that into the
supreme, that period is termed his night, and is of equal duration with
his day. But, in fact, to that eternal supreme spirit there is neither day
nor night, and these distinctions are only figuratively applied to the
almighty. I have thus explained to you the nature of elemental disso-
lution, and will now expound to you which is finaP.

’’ 'Hie BlUigavata notices the Pr&krita pralajra mudi more briefly, and it is omitted
in the Vfiyu.

CHAP. V.

The third kind of.disvnluti|Emj or final ;.]iberati;on fimmi ttuatence. Evila of Efie.
Siiflfi^ojgR ia u^&ncy> manhood, old . age. Pains of heU. Imperfect feUoitgr of
heaven. Exemption firom birth desirable by the nrise. The nature of spirit or god,
Meaning of the terms Bhagavat and Vdsudeva.

The wise man having investigated the three kinds of worldly pain, nr
mental and bodily affliction and the like^ and having acquired true
wisdom, and detachment from human objects, obtains final dissolution.
The first of the three pains, or Adhydtmika, is of two kinds, bodily and
mental. Bodily pain is of many kinds, as you shall hear. Afiections
of the head, catarrh, fever, cholic, fistula, spleen, hemorrhoids, intu-
mescence, sickness, ophthalmia, dysentery, leprosy, and many other
diseases, constitute bodily affliction. Mental sufferings are love, anger,
fear, hate, covetousness, stupefaction, despair, sorrow, malice, disdain,
jealousy, envy, and many other passions which are engendered in the
mind. These and various other afflictions, mental or corporeal, are com-
prised under the class of worldly sufferings, which is called Adhyfitmika
(natural and inseparable). That pain to which, excellent Brahman, the
term Adhibhautika (natural, but incidental) is applied, is every kind of
evil which is infiicted (from without) upon men by beasts, birds, men,
goblins, snakes, fiends, or reptiles; and the pain that is termed Adhi-
daivika (or superhuman) is the work of cold, heat, wind, rain, lightning,
and other (atmospherical phenomena). Affliction, Maitreya, is multi-
plied in thousands of shapes in the progress of conception, birth, decay,
disease, death, and hell. The tender (and subtile) animal exists in -the
embryo, surrounded by abundant filth, floating in water, and distorted in
its back, neck, and bones ; enduring severe pain even in the course of
its developement, as disordered by the acid, acrid, bitter, pungent, and
saline articles of its mother’s food ; incapable of extending or contracting

1 The three kinds of affliction, insepa- first verse of the Sdnkhya Efeikd, p. 8, in
rable, incidental, and superhuman, are a similar strain as that which is adopted
fully described in the commentaiy on the in the text.

svmhiNoi^rdirjtAWBXisrENCE. 99&

^ limbs; mpoNiig amidst the slime ef ordure and urine; ewy fray
i^ommoded ; unable to breathe ; endowed wirii consciousness, and callii^
to memory mway 'hundred previous births. Thus exists the embryo in
inofound affliction, bound to the world by its former works.

When the child is about to be bom, its face is besmeared by excre-
ment, urine, blood, mucus, and semen ; its attachment to the uterus is
ruptured by the Prdjdpati wind; it is turned head downwards, and
violently expelled from the womb by the powerful and painful winds of
parturition ; and the infant losing for a time all sensation, when brought
in contact with the external air, is immediately deprived of its intel-
lectual knowledge. Thus born, the child is tortured in every limb, as if
pierced with thorns, or cut to pieces with a saw, and falls from its fetid
lodgment, as from a sore, like a crawling thing upon the earth. Unable
to feel itself, unable to turn itself, it is dependent upon the will of others
for being bathed and nourished. Laid upon a dirty bed, it is bitten by
insects and musquitoes, and has not power to drive them away. Many
are the pangs attending birth, and many are those which succeed to
birth ; and many are the sufferings which are inflicted by elemental and
superhuman agency in the state of childhood. Enveloped by the gloom
of ignorance, and internally bewildered, man knows not whence he is,
who he is, whither he goeth, nor what is his nature ; by what bonds he
he is bound ; what is cause, and what is not cause ; what is to be done,
and what is to be left undone ; what is to be said, and what is to be kept
silent; what is righteousness, what is iniquity; in what it consists, or
how ; what is right, what is wrong ; what is virtue, what is vice. Thus
man, like a brute beast, addicted only to animal gratifications, suffers
the pain that ignorance occasions. Ignorance, darkness, inactivity,
influence those devoid of knowledge, so that pious works are neglected ;
but hell is the consequence of neglect of religious acts, according to the
great sages, and the ignorant therefore sufier affliction both in this world
and in the next.

When old age arrives, the body is infirm ; the limbs are relaxed ; the
face is emaciate and shrivelled ; the skin is wrinkled, and scantily covers
the veins and sinews ; the eye discerns not afar off, and the pupil gazes

640

PANGS OF DEATH.

on vacuity ; the nostrils are stuffed with hair ; the trunk trembles as it
moves ; the bones appear beneath the surface ; the back is bowed, and
the joints are bent ; the digestive fire is extinct, and there is little appe-
tite and little vigour; walking, rising, sleeping, sitting, are all painful
efforts ; the ear is dull ; the eye is dim ; the mouth is disgusting with
dribbling saliva ; the senses no longer are obedient to the will ; and as
death approaches, the things that are perceived even are immediately
forgotten. The utterance of a single sentence is fatiguing, and wake-
fulness is perpetuated by difficult breathing, coughing, and painful
exhaustion. The old man is lifted up by somebody else ; he is clothed
by somebody else; he is an object of contempt to his servants, his
children, and his wife. Incapable of cleanliness, of amusement, or food,
or desire, he is laughed at by his dependants, and disregarded by his
kin ; and dwelling on the exploits of his youth, as on the actions of a
past life, he sighs deeply, and is sorely distressed. Such are some of the
pains which old age is condemned to suffer. I will now describe to you
the agonies of death.

The neck droops; the feet and hands are relaxed; the body trem-
bles ; the man is repeatedly exhausted, subdued, and visited with inter-
rupted knowledge ; the principle of selfishness afflicts him, and he thinks
what will become of my wealth, my lands, my children, my wife, my
servants, my house? the joints of his limbs are tortured with severe
pains, as if cut by a saw, or as if they were pierced by the sharp arroM's
of the destroyer ; he rolls his eyes, and tosses about his hands and feet ;
his lips and palate are parched and dry, and his throat, obstructed by
foul humours and deranged vital airs, emits a rattling sound ; he is
afflicted with burning heat, and with thirst, and with hunger ; and he at
last passes away, tortured by the servants of the judge of the dead, to
undergo a renewal of his sufferings in another body. These are the
agonies which men have to endure when they die. I will now describe
to you the tortures which they suffer in hell.

Men are bound, when they die, by the servants of the king of Tar-
tarus with cords, and beaten with sticks, and have then to encounter the
fierce aspect of Yama, and the horrors of their terrible route. In the

PAINS OF HELL.

641

difTerent hells there are various intolerable tortures with burning sand,
fire, machines, and weapons ; some are severed with saws, some roasted
in forges, some are chopped with axes, some buried in the ground, some
are mounted on stakes, some cast to wild beasts to be devoured, some are
gnawed by vultures, some torn by tigers, some are boiled in oil, some
rolled in caustic slime, some are precipitated from great heights, some
tossed upwards by engines. The number of punishments inflicted in
hell, which are the consequences of sin, is infinite

But not in hell alone do the souls of the deceased undergo pain :
there is no cessation even in heaven; for its temporary inhabitant is
ever tormented with the prospect of descending again to earth. Again
is he liable to conception and to birth ; he is merged again into the
embryo, and repairs to it when about to be born ; then he dies, as soon
as born, or in infancy, or in youth, or in manhood, or in old age. Death,
sooner or later, is inevitable. As long as he lives he is immersed in
manifold afiiictions, like the seed of the cotton amidst the down that is
to be spun into thread. In acquiring, losing, and preserving wealth
there are many griefs ; and so there are in the misfortunes of our friends.
Whatever is produced that is most acceptable to man, that, Maitreya,
becomes a seed whence springs the tree of sorrow. Wife, children,
servants, house, lands, riches, contribute much more to the misery than
to the happiness of mankind. Where could man, scorched by the fires
of the sun of this world, look for felicity, were it not for the shade
afforded by the tree of emancipation ? Attainment of the divine being is
considered by the wise as the remedy of the threefold class of ills that
beset the different stages of life, conception, birth, and decay, as charac-
terized by that only happiness which effaces all other kinds of felicity,
however abundant, and as being absolute and final

It should therefore be the assiduous endeavour of wise men to attain
unto godi The means of such attainment are said, great Muni, to be

1 Some further particulars of the differ- khya doctrines in particular, although the
ent hdls, and the punishments inflicted in same spirit pervades all Hindu metaphy-
them, have been given before : see p. 207. sics.

® All this is conformable to the Sfin- * Tasmfit Tat prdptaye yatna kartavya

8 A

642

BRAHMA TVOFOliBi.

knowledge and works. Koowtodge iB
from scripture, and tkat wliick is deriTsd from reAeGtio&« thai

is the word is composed of scripture ; Brahma that is supreme is pro^
duced of reflection*. Ignorance is utter darkness, in which knowledge,
obtained through any sense (as that of hearing), shines like a lamp; but
the knowledge that is derived from reflection breaks upon the obscurity
like the sun. What has been said by Manu, when appealing to the
meaning of the Vedas with respect to this subject, I will repeat to you.
There are two (forms of) spirit (or god), the spirit which is the word, and
the spirit which is supreme. He who is thoroughly imbued with the
word of god obtains supreme spirit ®. The Atharva Veda also states that
there are two kinds of knowledge ; by the one, which is the supreme,
god is attained ; the other is that which consists of the Rich and other
Vedas’'. That which is imperceptible, undecaying, inconceivable, unborn,
inexhaustible, indescribable ; which has neither form, nor hands, nor feet;
which is almighty, omnipresent, eternal ; the cause of all things, and
without cause; permeating all, itself unpenetrated, and from which all
things proceed ; that is the object which the wise behold, that is Brahma,
that is the supreme state, that is the subject of contemplation to those
who desire liberation, that is the thing spoken of by the Vedas, the
infinitely subtile, supreme condition of Vishnu. That essence of the

])ail&itairnaraih TTrUTW^ ’KW:

The expression Tat pr&ptaye,
‘ for the obtaining of that,’ refers to the
phrase immediately preceding, Bhagavat-
prapti, ‘ obtaining of,’ or ‘ attaining to,
Bhagavat,’ the lord.

■' Brahma is of two kinds ; S^abda-
Brahma, spirit or god to be attained
through the word, that is, the Vedas and
the duties they prescribe ; and Para-
Brahma, spirit or god to be attained
through reflection, by which the diflerence
between soul and matter is ascertained.

^ This seems intended as a quotation
from Manu, but it has not been found in

the code j it is k WBilfl

I RRfiii fimBTiK irt wmftpracfir n
^ The commentator quotes other pas-
sages from the Vedas of a similar tend-
ency, intimating, however, the necessity of
performing acts prior to attaining know-
ledge f as, Wiftfc wk Rlfi ^ TOTt
nflu I ‘ The decoction (preparatory process)
being digested by rites, thereafter know-
ledge is the supreme resource.’ wfinnn
^ iflfiT t ‘ Having crossed

the gulph of death by ignorance (cere-
monial acts), man obtains immortality by
(holy) knowledge.’

'flWjpHPBffiti iS''43:0^i6d 1)y ^o'tx^tm 'iBbs^Avtitt^t tluB WQifd ’
denomiQftton of that primeral and eternal god ; and ho who AUly niidf^’
stands the meaning of that expression, is possessed of holy wisdom, <he
sum and substance of the three Vedas. The word Bhagavat is a cowre-
nient form to be used in the adoration of that supreme being, to whom
no term is applicable ; and therefore Bhagavat expresses that supreme
spirit, which is indmdual, almighty, and the cause of causes of all things.
The letter Sk implies the cherisher and supporter of the universe. By
ga is understood the leader, impeller, or creator. The dissyllable Bhaga
indicates the six properties, dominion, might, glory, splendour, wisdom,
and dispassion. The purport of the letter va is that elemental spirit in
which all beings exist, and which exists in all beings®. And thus this
great word Bhagavan is the name of Vfisudeva, who is one with the
supreme Brahma, and of no one else. This word therefore, which is the
general denomination of an adorable object, is not used in reference to
the supreme in a general, but a special signification. When applied to
any other (thing or person) it is used in its customary or general import.
In the latter case it may purport one who knows the origin and end and
revolutions of beings, and what is wisdom, what ignorance. In the
former it denotes wisdom, energy, power, dominion, might, glory, without
end, and without defect.

The term Vdsudeva means that all beings abide in that supreme
being, and that he abides in all beings*®, as was formerly explained by
KeSidhwaja to KhdMikya, called Janaka, when he inquired of him an
explanation of the name of the immortal, V^sudeva. He said, “ He

® According to the comment, allusion is
here made to the twelve syllable Mantra,
or mystic formula addressed to Vishnu:

Om Bhagavate V4sudevaya nama ; ^ Om!
salutation to Bhagavat Vdsudeva the re-
petition of which, by those devoted (bhakta)
to Vishnu, is the easy mode of securing
their liberation/^ The mysticism is, how-
ever, no doubt older than the worship of
Vishnu ; and the term Bhagavat is defined

in the text according to the interpretation
of the Vedas.

^ The commentator says these interpre-
tations are from the Nirukta, the glossary
of the Vedas. The more etymological de-
rivation of the term is, Bhaga, ^ power, ^
‘ authority,^ and vat possessive affix.

From the root Vas (iRf), ^ abiding,^
^ dwelling.^ See p. i and 9.

644

SUPREME NATURE OF VASUDEYA.

dwelleth internally in all beings, and all things dwell in him ; and thence
the lord V^sudeva is the creator and preserver of the world. He, though
one with all beings, is beyond and separate from material nature (Pra>
kriti), from its products, from properties, from imperfections: he is
beyond all investing substance : he is universal soul ; all the interstices
of the universe are filled up by him : he is one with all good qualities ;
and all created beings are endowed with but a small portion of his indi-
viduality. Assuming at will various forms, he bestows benefits on the
whole world, which was his work. Glory, might, dominion, wisdom,
energy, power, and other attributes, are collected in him. Supreme of
the supreme, in whom no imperfections abide, lord over finite and infi-
nite, god in individuals and universals, visible and invisible, omnipotent,
omnipresent, omniscient, almighty. The wisdom, perfect, pure, supreme,
undefiled, and one only, by which he is conceived, contemplated, and
known, that is wisdom ; all else is ignorance.”

CHAP. VI.

Means of attaining liberation. Anecdotes of Khdn&ikya and Kesidhwaja. The former
instructs the latter how to atone for permitting the death of a cow. Kesidhwaja
ofPers him a requital, and he desires to be instructed in spiritual knowledge.

He , Purushottama, is also known by holy study and devout medita-
tion ; and either, as the cause of attaining him, is entitled Brahma.
From study let a man proceed to meditation, and from meditation to
study by perfection in both supreme spirit becomes manifest. Study
is one eye wherewith to behold it, and meditation is the other : he who is
one with Brahma sees not with the eye of flesh.

Maitreya. — Reverend teacher, I am desirous of being informed what
is meant by the term meditation (Yoga), by understanding which I may
behold the supreme being, the upholder of the universe.

Para4ara. — I will repeat to you, Maitreya, the explanation formerly
given by Kei^idhwaja to the magnanimous Kb^dikya, also called
Janaka.

Maitreya. — ^Tell me first. Brahman, who Khdhflikya was, and who
was Ke^dhwaja ; and how it happened that a conversation relating to
the practice of Yoga occurred between them.

Para4ara. — ^There was Janaka, named Dharmadhwaja, who had two
sons, Amitadhwaja and Kritadhwaja ; and the latter was a king ever
intent upon existent supreme spirit: his son was the celebrated Kesi-
dhwaja. The son of Amitadhwaja was Janaka, called Kh&fldikya^.

I Both study of the Vedas (Swidhyaya)
and abstraction (Yoga) are to be prac-
tised : when a man is weary of one, he
may apply to the other. The Yoga, how-
ever, limits the practical part to silent
prayer. nmHlw; uu;i1<nw; ^

• 'Wearied of meditation, let him
pray inaudibly : weary of prayer, let him
repeat meditation.’ WRWntnfiwlil*!

nrRRTmflt I ' By the union of prayer and
meditation let him behold soul in him-
self.’

‘ No such names occur amongst the
Maithila kings of the Vishnu Purina (see
p. 390) ; but, as there noticed (note 6),
the Bhtigavata inserts them. Janaka is
used as a title. Kritadhwaja, in some of
the copies, is read Ritadhwaja.

8 B

646

THE COW OF KMA^^IKYA KILLED.

Khdndikya wag diligent in the way of works, and was renowned on earth
for religious rites. Ke^idhwaja, on the other hand, was endowed with
spiritual knowledge. These two were engaged in hostilities, and Kh^-
dikya was driven from his principality by Ke^idhwaja. Expelled from
his dominions, he wandered with a few followers, his priest and his
counsellors, amidst woods and mountains, where, destitute of true wis-
dom, he performed many sacrifices, expecting thereby to obtain divine
truth, and to escape from death by ignorance

Once whilst the best of those who are skilled in devotion, Ke^idhwaja,
was engaged in devout exercises, a fierce tiger slew his milch cow* in
the lonely forest. When the Rajd heard that the cow had been killed,
he asked the ministering priests what form of penance would expiate the
crime. They replied that they did not know, and referred him to
Ka^ru. Ka^rii, when the consulted him, told him that he knew

not, but that Sunaka would be able to tell him. Accordingly the Rijd

/

went to Sunaka ; but he replied, I am as unable, great king, to answer
your question as Kaderu has been ; and there is no one now upon earth
who can give you the information except your enemy Khdfidikya, whom
you have conquered.”

Upon receiving this answer, Kesidwaja said, “ I will go, then, and
pay a visit to my foe : if he kill me, no matter, for then 1 shall obtain
the reward that attends being killed in a holy cause : if, on the contrary,
he tell me what penance to perform, then my sacrifice will be unim-
paired in efficacy.” Accordingly he ascended his car, having clothed
himself in the deer skin (of the religious student), and went to the forest
where the wise Kh^fidikya resided. When Khdfidikya beheld him
approach, his eyes reddened with rage, and he took up his bow, and said
to him, You have armed yourself with the deer skin to accomplish my

3 The perfonnance of rites as a means has Homa-dhenu, ‘ cow of sacrifice an-
of salvation is called ignorance in the other, Dharma-dhenu, ' cow of righteous-
Vedas (see p. 64a, n. 7). Works are re- ness.’ The commentator explains the
commended as introductory to the ac- terms as importing the same thing, a cow
quirement of knowledge : it is ignorance yielding milk for holy purposes, or for
to consider them as finite. the butter which is poured in oblations

* Tasya-dhenum One copy upon the sacrificial fire.

HE LEARNS THE MEANS OF EXPIATION.

647

destruction, im^ining that in such an attire you will be safe from me ;
but, fool, the deer, upon whose backs this skin is seen, are slain by you
and me witli sharp arrows: so will I slay you; you shall not go free
whilst 1 am living. You are an unprincipled felon, who have robbed
me of my kingdom, and are deserving of death.” To this Ke^dhwaja
answered, “I have come hither, Kh&hdikya, to ask you to solve my
doubts, and not with any hostile intention : lay aside therefore both your
arrow and your anger.” Thus spoken to, Kh&hdikya retired a while with
his counsellors and his priest, and consulted with them what course to
pursue. They strongly urged him to slay Kei^idhwaja, who was now in
his power, and by whose death he would again become the monarch of
the whole earth. Khahdikya replied to them, “ It is no doubt true that
by such an act I should become the monarch of the whole earth : he,
however, would thereby conquer the world to come; whilst the earth
would be mine. Now if I do not kill him, I shall subdue the next world,
and leave him this earth. It seems to me that this world is not of more
value than the next ; for the subjugation of the next world endures for
ever; the conquest over this is but for a brief season. I will therefore
not kill him, but tell him what he wishes to know.”

Returning then to Ke^idhwaja, Khdhdikya desired him to propose his
question, which he promised to answer ; and Ke4idhwaja related to him
what had happened, the death of the cow, and demanded to know what
penance he should perform. Khdhdikya, in reply, explained to him
fully the expiation that was suited to the occasion ; and KeSidhwaja
then, with his permission, returned to the place of sacrifice, and regu-
larly fulfilled every necessary act. Having completed the ceremony,
with its supplementary rites, KeSidhwaja accomplished all his objects:
but he then reflected thus : “ The priests whom I invited to attend have
all been duly honoured; all those who had any request to make have
been gratified by compliance with their desires ; all that is proper for
this world has been effected by me : why then should my mind feel as if
my duty had been unfulfilled ?” So meditating, he remembered that he
had not presented to Kh&fidikya the gift that it is becoming to offer to a
spiritual preceptor, and, mounting his chariot, he immediately set off to

648

ke4idhwaja's request.

the thick forest where that sage abode. Kh4Mikya, upon his reappear-
ance, assumed his weapons to kill him ; but Ke4idhwaja exclaimed,
“ Forbear, venerable sage. I am not here to injure you, Kh6h'dikya :
dismiss your wrath, and know that I have come hither to offer you that
remuneration which is due to you as my instructor. Through your
lessons 1 have fully completed my sacrifice, and I am therefore desirous
to give you a gift. Demand what it shall be.”

Khdfidikya having once more communed with his counsellors, told
them the purpose of his rival’s visit, and asked them what he should
demand. His friends recommended him to require his whole kingdom
back again, as kingdoms are obtained by prudent men without conflict-
ing hosts. The reflecting king Kh&fidikya laughed, and replied to them,
“Why should a person such as I be desirous of a temporary earthly
kingdom? Of a truth you are able counsellors in the concerns of this
life, but of those of the life to come you are assuredly ignorant.” So
speaking, he went back to Ke4idhwaja, and said to him, “ Is it true that
you wish to make me a gift, as to your preceptor ?” “ Indeed I do,”
answered Ke^idhwaja. “ Then,” rejoined Khindikya, “ as it is known that
you are learned in the spiritual learning that teaches the doctrine of the
soul, if you will communicate that knowledge to me, you will have
discharged your debt to your instructor. Declare to me what acts are
eflicacious for the alleviation of human aflliction,”

CHAP. VII.

Kesidhmja describes the nature of ignorance, and the benehts of the Yoga, or contem-
plative devotion. Of the novice and the adept in the performance of the Yoga.
How it is performed. The first stage, proficiency in acts of restraint and moral
duty : the second, particular mode of sitting : the third, Prdnay£ma, modes of
breathing : the fourth, Pratydhara, restraint of thought : the fifth, apprehension of
spirit : the sixth, retention of the idea. Meditation on the individual and universal
forms of Vishnu. Acquirement of knowledge. Final liberation.

“ But,’ said Ke^idhwaja, “ why have you not asked of me my kingdom,
now free from all annoyance? what else except dominion is acceptable
to the warrior race?” “ I will tell you,” replied Kh^ndikya, “ why I did
not make such a demand, nor require that territory which is an object of
ignorant ambition. It is the duty of the warrior to protect his subjects
in peace, and to kill in 6ght the enemies of his sway. It is no fault that
you should have taken my kingdom from one who was unable to defend
it, to whom it was a bondage, and who was thus freed from the incum-
brance of ignorance. My desire of dominion originated in my being
bora to possess it : the ambition of others, which proceeds from human
frailties, is not compatible with virtue. To solicit gifts is not the duty of
a prince and warrior : and for these reasons I have not asked for your
kingdom, nor made a demand which ignorance alone would have sug-
gested. Those only who are destitute of knowledge, whose minds are
engrossed by selfishness, who are intoxicated with the inebriating beve-
rage of self-sufficiency, desire kingdoms ; not such as I am.”

When king Ke^idhwaja heard these words, he was much pleased, and
exclaimed, “ It is well spoken !” Then addressing Khahdikya affection-
ately, he said, “ Listen to my words. Through desire of escaping death
by the ignorance of works I exercise the regal power, celebrate various
sacrifices, and enjoy pleasures subversive of purity. Fortunate is it
for you that your mind has attached itself to the dominion of discri-
mination. Pride of your race ! now listen to the real nature of ignorance.
The (erroneous) notion that self consists in what is not self, and the

8 c

650

ENJOYMENT A PROPERTY OF BODY.

opinion that property consists in what is not one’s own, constitute the
double seed of the tree of ignorance. The ill-judging embodied being,
bewildered by the darkness of fascination, situated in a body composed
of the five elements, loudly asserts, ‘ This is I but who would ascribe
spiritual individuality to a body in which soul is distinct from the ether,
air, fire, water, and earth (of which that body is composed) What
man of understanding assigns to disembodied spirit corporeal fruition, or
lands, houses, and the like, that it should say, ‘ These are mine V What
wise man entertains the idea of property in sons or grandsons begotten
of the body after the spirit has abandoned it? Man performs all acts
for the purpose of bodily fruition, and the consequence of such acts is
another body ; so that their result is nothing but confinement to bodily
existence. In the same manner as a mansion of clay is plastered with
clay and water, so the body, which is of earth, is perpetuated by earth
and water (or by eating and drinking). The body, consisting of the five
elements, is nourished by substances equally composed of those elements:
but since this is the case, what is there in this life that man should be
proud of? Travelling the path of the world for many thousands of births,
man attains only the weariness of bewilderment, and is smothered by the
dust of imagination. When that dust is washed away by the bland
water of real knowledge, then the weariness of bewilderment sustained
by the wayfarer through repeated births is removed. When that weari-
ness is relieved, the internal man is at peace, and he obtains that
supreme felicity which is unequalled and undisturbed. This soul is
(of its own nature) pure, and composed of happiness and wisdom. The
properties of pain, ignorance, and impurity, are those of nature (Prakriti),
not of soul. There is no affinity between fire and water, but when the
latter is placed over the former in a caldron it bubbles and boils, and

> The text is somewhat obscure, but it equally applicable to soul in the body ;
is in some degree cleared up by the next for whilst there it is as distinct in its
illustration. No one would think of ap- nature from the materials of body as if it
plying the property of self — ^the idea of was disembodied, and quite as incapable
possession or personality — ^to soul, sepa- of individual personal fruition,
rated from body : but the objection is

NATURE OP YOOA>

651

exhibits the properties of fire. In like manner, when soul is associated
with Prakriti it is vitiated by egotism and the rest, and assumes the
qualities of grosser nature, although essentially distinct from them, and
incorruptible. Such is the seed of ignorance, as I have explained it to
you. There is but one cure of worldly sorrows, the practice of devotion ;
no other is known.'’

“ Then,” said Khdfidikya, “ do you, who are the chief of those versed
in contemplative devotion, explain to me what that is ; for in the race of
the descendants of Nimi ^ you are best acquainted with the sacred writ-
ings in which it is taught.” “ Hear,” replied Ke4idhwaja, “ the account
of the nature of contemplative devotion which I impart to you, and by
perfection in which the sage attains resolution into Brahma, and never
suffers birth again. The mind of man is the cause both of his bondage
and his liberation : its addiction to the objects of sense is the means of
his bondage ; its separation from objects of sense is the means of his
freedom. The sage who is capable of discriminative knowledge must
therefore restrain his mind from all the objects of sense, and therewith
meditate upon the supreme being, who is one with spirit, in order to
attain liberation ; for that supreme spirit attracts to itself him who medi-
tates upon it, and who is of the same nature, as the loadstone attracts
the iron by the virtue which is common to itself and to its products^.*'

® That is, in the race of princes of Mithild.
^ 8 The term Yoga (ifhT;), which is that

used in the text, in its literal acceptation
signifies ‘union,’ ‘junction,’ from ^‘to
join :’ in a spiritual sense it denotes ‘ union
of separated with universal soul;’ and with
some latitude of expression it comes to
signify the means by which such union is
effected. In the Bhagavad Gltd it is va-
riously applied, but ordinarily denotes the
performance of religious ceremonies as a
duty, and not for interested purposes.
Thus Krishna says to Aijuna, ihinv: ^
vsdhflir ww ftjwftwf vwt ^
ihn I ‘ Engaging in Yoga, per-

form rites, Dhananjaya, being indifferent
to success or failure ; such indifference is
called Yoga.” II. v. 48. It is elsewhere
defined, ‘ exemption from the contact of
pain ;’ finiW iifhTOfynf 1 VI. v. 23.

The word has been accordingly rendered
‘ devotion’ by Wilkins, and ‘ devotio’ by
Schlegel, in their translations of the Gita.
In this place, however, it is used in a less
general sense, and signifies, as is subse-
quently explained, reunion with spirit
through the exercises necessaiy to perfect
abstraction as they are taught and prac-
tised by the followers of Patanjali.

* This illustration is however only to a

652

PBACTICE OF YOGA.

Contemplative devotion is the union with Brahma, efiected by that
condition of mind which has attained perfection through those exercises
which complete the control of self^^: and he whose contemplative devo-
tion is characterized by the property of such absolute perfection, is in
truth a sage, expectant of final liberation from the worid.

“The sage, or Yogi, when first applying himself to contemplative
devotion is called the novice or practitioner (Yoga yuj) ; when be has
attained spiritual union he is termed the adept, or he whose meditations
are accomplished Should the thoughts of the former be unvitiated by
any obstructing imperfection, he will obtain freedom, after practising
devotion through several lives’'. The latter speedily obtains liberation
in that existence (in which he reaches perfection), all his acts being
consumed by the fire of contemplative devotion. The sage who would
bring his mind into a fit state for the performance of devout contempla-

limited extent, explanatory of the nature ing to, such control.’ is the same

of Yoga ; for though the loadstone and as condition or state of mind which

iron unite, by virtue of a community of is ftrfifiVT perfected : of that state of mind,
kind, yet the union that takes place is union with Brahma, is Yoga. Union with
only that of contiguity, Samyoga (^^), Brahma is the abstraction that proposes
not that of identification or unity, Ta- the identity of the living with the supreme
daikyain Some further explana- spirit of the Jivatma, with Brahma;

tion therefore is required. VTWaftvnftrV’tRfV I and Yoga is understand-

•'> The first stage is the Atma prayatna, ing of the identity of the contemplator
the practice of moral and religious re- and the object contemplated ;
straint, Yama, Niyama, &c. When the I A text of Yajnyawalkya is quoted to
novice is perfect in these, then he is fit to this effect : fvfil rein'd

attain the perfectibility of an adept, through ^ diftjfi ifln i

the especial practices which treatises on ‘ Know holy wisdom to be the same with
the Yoga prescribe. When the mind has Yoga, (the practice of) which has eight
attained the state which can alone be at- divisions. That which is termed Yoga is
tained through them, then the union with union of the living with the supreme souL’
Brahma, which is the consequence, is called *’ Vinishpannasamadhi is the expression
Yoga ; SH I WH « WE » W \ I of the text, which can scarcely be regarded

IFGTT xvfltr li The as an appellative. The commentator terms

Atma prayatna is defined to be that which the adept Brahmajn^ni, ‘ He who knows
has Yarns, &c. for its object, Brahma.’

vx: I The next phrase, is ex- ’ After three lives, according to the

plained * depending upon, or relat- Viyu Sanhiti, as quotetf in the comment.

CONTROL OF THE EXTERNAL SENSES.

653

tion must be devoid of desire, and observe invariably continence, com-
passion, truth, honesty, and disinterestedness: he must fix his mind
intently on the supreme Brahma, practising holy study, purification,
contentment, penance, and self-control. These virtues, respectively
termed the five acts of restraint (Yama), and five of obligation (Niyama),
bestow excellent rewards when practised for the sake of reward, and
eternal liberation when they are not prompted by desire (of transient
benefits). Endowed with these merits, the sage self-restrained should sit
in one of the modes termed Bhadrfisana, &c., and engage in contempla-
tion^. Bringing his vital airs, called Pr4ha, under subjection, by fre-
quent repetition, is thence called Prdhdydma, which is as it were a seed
with a seed®. In this the breath of expiration and that of inspiration
are alternately obstructed, constituting the act twofold; and the sup-
pression of both modes of breathing produces a third The exercise of
the Yogi, whilst endeavouring to bring before his thoughts the gross
form of the eternal, is denominated Alambana^'. He is then to perform
the Praty&h&ra, which consists in restraining his organs of sense from
susceptibility to outward impressions, and directing them entirely to
mental perceptions. By these means the entire subjugation of the
unsteady senses is effected ; and if they are not controlled, the sage will
not accomplish his devotions. When by the Prdhdyama the vital airs

8 There are various postures in which
the Yogi is directed to sit when he en-
gages in meditation. In the Bhadrdsana
he is directed to cross his legs underneath
him, and to lay hold of his feet on each
side with his hands.

9 wfiwt I It is itself figura-

tively the seed of the fruit, which is me-
ditation ; but it is to be accompanied with
what is also technically called Bija, or
seed, inaudible repetition of certain prayers,
and meditation on the visible form of the
deity, termed likewise j^lambana, and pre-
sently mentioned.

Prfinfiydma is performed by three

modifications of breathing: the first act
is expiration, which is performed through
the right nostril, whilst the left is closed
with the fingers of the right hand ; this is
called Rechaka : the thumb is then placed
upon the right nostril, and the fingers
raised from the left, through which breath
is inhaled; this is called Puraka: in the
third act both nostrils are closed, and
breathing suspended ; this is Kumbhaka :
and a succession of these operations is the
practice of Prdridyfima.

Alambana is the silent repetition of
prayer.

8 D

654

MODES OF IKTE^MAL APPREHENSION^

are restrained, and the senses are subjugated by the Praty&fa&ra, then
the sage will be able to keep his mind steady in its perfect asylum.”

Kh&hdikya then said to Ke^idhwaja, “ Illustrious sage, inform me
what is that perfect asylum of the mind, resting on which it destroys all
the products of (human) infirmity.” To this, Ke^idhwaja replied, “ The
asylum of mind is spirit (Brahma), which of its own nature is twofold^
as being with or without form ; and each of these is supreme and
secondary ^2. Apprehension of spirit^'’, again, is threefold. I will
explain the difierent kinds to you : they are, that which is called
Brahma, that which is named from works, and that which comprehends
both. That mental apprehension which consists of Brahma is one ; that
which is formed of works is another ; and that which comprehends both
is the third : so that mental apprehension (of the object or asylum of
the thoughts) is threefold. Sanandana and other (perfect sages) were
endowed with apprehension of the nature of Brahma. The gods and
others, whether animate or inanimate, are possessed of that which regards
acts. The apprehension that comprehends both works and spirit exists
in Hirafiyagarbha and others, who are possessed of contemplative know-
ledge of their own nature, and who also exercise certain active functions,
as creation and the rest. Until all acts, which are the causes of notions
of individuality, are discontinued, spirit is one thing, and the universe is
another, to those who contemplate objects as distinct and various; but
that is called true knowledge, or knowledge of Brahma, which recog-
nises no distinctions, which contemplates only simple existence, which is

** vm Arm ini WWRXT I The term is Bhavana, defined to be,

W Rt WU The Brahma ‘function to be engendered by knowledge;’

that is without form (Amurtta) may be rF'IWW: ^€hlU I the mental impression or
Para or Apara. Supreme formless spirit apprehension following upon knowledge,
is without attributes of any kind. Se- Here it implies in particular the formation
condary formless spirit is invested with of a fixed idea by the Yogi of the object
the attributes of power, glory, truth, per- of his contemplations. It is also termed
fection. Spirit embodied, or with form in Bh&va-bhdvan£,‘ apprehension of the being,
his highest state, is, according to our text, the existence, or substantiality, of the ob-
Vishnu and his manifestations. Spirit in ject ; the thing contemplated
an inferior or secondaiy series of bodily irflpniT NnUT HTRNntTT i
forms is Brahma and all other living beings.

KINDS OF ENERGIES.

665

undefinable by words, and is to be discovered solely in one’s own spirit.
That is the supreme, unborn, imperishable form of Vishhu, who is with-
out (sensible) form, and is characterised as a condition of the supreme
soul, which is variously modified from the condition of universal form.
But this condition cannot be contemplated by sages in their (early)
devotions, and they must therefore direct their minds to the gross form
of Hari, which is of universal perceptibility. They must meditate upon
him as Hirahyagarbha, as the glorious Vdsava, as Praj&pati, as the
winds, the Vasus, the Rudras, the suns, stars, planets, Gandharbas,
Yakshas, Daityas, all the gods and their progenitors, men, animals,
mountains, oceans, rivers, trees, all beings, and all sources of beings, all
modifications whatever of nature and its products, whether sentient or
unconscious, one-footed, two-footed, or many-footed ; all these are the
sensible form of Hari, to be apprehended by the three kinds of appre-
hension. All this universal world, this world of moving and stationary
beings, is pervaded by the energy of Vishhu, who is of the nature of the
supreme Brahma. This energ)’ is either supreme, or, when it is that of
conscious embodied spirit, it is secondary. Ignorance, or that which is
denominated from works, is a third energy by which the omnipresent
energy of embodied spirit is ever excited, and whence it suffers all the
pains of repeated worldly existence. Obscured by that energy (of igno-
rance or illusion), the energy that is denominated from embodied spirit
is characterised by different degrees of perfection in all created beings.
In things without life it exists in a very small degree: it is more in
things that have life, but are (without motion) : in insects it is still more
abundant, and still more in birds; it is more in wild animals, and in
domestic animals the faculty is still greater: men have more of this
(spiritual) faculty than animals, and thence arises their authority over

The term used throughout is S^akti inability to discern one’s own nature, and
power,’ ‘ability,’ ‘energy.’ By reliance on moral or ceremonial merit,
the first kind, or Par£, is understood These difierent kinds arc called energies,
knowledge able to appreciate abstract because they are the energies or faculties
truth, or the nature of universal soul ; by of the supreme spirit, or, according to the
the second, ability to understand the na- Vaishnavas, of Vishnu, accompanying soul
ture of embodied soul ; and by the third, in all its various conditions of existence.

656

SECOND STATE OF VISHNU.

them : the faculty exists in an ascending degree in Nigas, Gandharbas,
Yakshas, gods, Sakra, Praj4pati, and Hirahyagarbha : and is above all
\ predominant in that male (Vislihu) of whom all these various creatures
are but the diversified forms, penetrated universally by his energy, as
all-pervading as the ether.

“ The second'® state of him who is called Vishfiu, and which is to be
meditated upon by the (advanced) sage, is that imperceptible, shapeless
form of Brahma, which is called by the wise, ‘ That which is and in
which all the before described energies reside. Thence proceeds the
form of the universal form, the other great form of Hari, which is the
origin of those manifested forms (or incarnations) that are endowed with
every kind of energy, and which, whether the forms of gods, animals, or
men, are assumed by him (Hari) in his sport. This active interposition
of the undefinable god, all-comprehending and irresistible, is for the
purpose of benefiting the world, and is not the necessary consequence of
works. This form of the universal form is to be meditated upon by the
sage for the object of purification, as it destroys all sin. In the same
manner as fire, blazing in the M'ind, burns dry grass, so Yishfiu, seated
in the heart, consumes the sins of the sage ; and therefore let him reso-
lutely efiect the fixation of his mind upon that receptacle of all the three
energies (Vishnu), for that is the operation of the mind which is called
perfect Dh&rana'^: and thus the perfect asylum of individual as well as
universal spirit, that which is beyond the three modes of apprehension,
is attained, for the eternal emancipation of the sage. The minds of
other beings, which are not fixed upon that asylum, are altogether
impure, and are all the gods and the rest, who spring from acts.. The
retention or apprehension by the mind of that visible form of Vishfiu,
without regard to subsidiary forms, is thence called Dhdran4 ; and I will
describe to you the perceptible form of Hari, which no mental retention

** The first, which has been intended Sat (tn(), ‘what is being.*

to be described in the foregoing passages, Retention, or holding of the image

was the universal, visible form of Vishnu ; or idea formed in the mind by contempla-
the second is his formless or imperceptible tion : from Dhri (i{), ‘ to hold,* literally
condition. figuratively.

INTERNAL IMAGES OF VISHI^U.

657

will manifest, except in a mind that is fit to become the receptacle of the
idea“. The meditating sage must think (he beholds internally the figure)
of Vishfiu, as having a pleased and lovely countenance, with eyes like
the leaf of the lotus, smooth cheeks, and a broad and brilliant forehead ;
ears of equal size, the lobes of which are decorated with splendid pen-
dants ; a painted neck, and a broad breast, on which shines the Srlvatsa
mark ; a belly falling in graceful folds, with a deep-seated navel ; eight
long arms, or else four; and firm and well-knit thighs and legs, with
well-formed feet and toes. Let him, with well-governed thoughts, con-
template, as long as he can persevere in unremitting attention, Hari as
clad in a yellow robe, M'earing a rich diadem on his head, and brilliant,
armlets and bracelets on his arms, and bearing in his hands the bow,
the shell, the mace, the sword, the discus, the rosary, the lotus, and the
arrow i*. When this image never departs from his mind, whether he be
going or standing, or be engaged in any other voluntary act, then he
may believe his retention to be perfect. The sage may then meditate
upon the form of Vishnu without his arms, as the shell, mace, discus, and
bow; and as placid, and bearing only his rosary. When the idea of this
image is firmly retained, then he may meditate on Yishhu without his
diadem, bracelets, or other ornaments. He may next contemplate him
as having but one single limb, and may then fix his whole thoughts
upon the body to which the limbs belong. This process of forming a
lively image in the mind, exclusive of all other objects, constitutes
Dhydna, or meditation, which is perfected by six stages^: and when
an accurate knowledge of self, free from all distinction, is attained by
this mental meditation, that is termed Samfidhi

The explanation of Dhdran& given
in the text is rendered unnecessarily per-
plexed by the double doctrine here taught,
and the attempt to combine the abstrac-
tions of theism with the sectarian
worship of Vishnu.

Tlie two last implements are from
die comment ; the text specifies only six.

*0 They are, i. Yama &c., acts of re-

straint and obligation ; 2. ^sana, sitting in
particular postures ; 3. Pran4y{ima, modes
of breathing; 4. Praty&hifra, exclusion of
all external ideas ; 5. Bhavand, apprehen-
sion of internal ideas; 6. Dhdraii^, fixa-
tion or retention of those ideas.

The result of the Dhy^na or Samfidhi
is the absence of all idea of individuality,
when the meditator, the meditation, and

B6B ATTAINMBNT OP PINAt LlVSBATtON.

*« (When the Yogi has accomplished this stage, he acquires) diBorhai<-
native knowledge, which is the means of enabling living soul, when all
the three kinds oS apprehension are destroyed, to attain Ihe attainable
supreme Brahma^, ^bodied spirit is the user of the instrument, which
instrument is true knowledge; and by it that (identification) of the
former (with Brahma) is attained^. Liberation, which is the object to be
effected, being accomplished, discriminative knowledge ceases. When
endowed with the apprehension of the nature of the object of inquiry,
then, there is no difference between it (individual and) supreme spirit:
difference is the consequence of the absence of (true) knowledge. When
that ignorance which is the cause of the difference between individual
and universal spirit is destroyed finally and for ever, who shall ever
make that distinction between them which does not exist? Thus have I,
Kh&hdikya, in reply to your question, explained to you what is meant
by contemplative devotion, both fully and summarily. What else do
you wish to hear ?”

Khahdikya replied to Ke4idhwaja, and said, “ The explanation which
you have given me of the real nature of contemplative devotion has
fulfilled all my wishes, and removed all impurity from my mind. The
expression ‘ mine,’ which I have been accustomed to use, is untruth, and

the thing or object meditated upon, are
all considered to be but one. According
to the text of Patanjali : ‘ Restraint of the
body, retention of the mind, and medita-
tion, which thence is exclusively confined
to one object, is Dhyana : the idea of iden-
tification with the object of such medita-
tion, so as if devoid of individual nature,
is Samidhi:’ VTOST SHnnHmu

fiK »

llie expressions the text are scnne-
what obscure, nor does the commentator
make them much more intdligible, until
he cuts the matter short by stating the
meaning to be, that ‘ discriminative know-

ledge enables the living spirit to attain
Brahma:’ vfrtTWtd WW I

The text is very elliptical and ob-
scure. Having stated that embodied spirit
(Kshetrajna) is the Karanin, the possessor
or user of the Karana, which is knowledge,
it adds, tbnrer in( < literally, ‘ by that, of
that, that;’ i. e. Tat, ‘ that which is ;’ and
Brahma, or supreme spirit, is the attain-
ment of that spirit which abides in body
by that instrument, or discriminative know-
ledge, of which it has beconop possessed
through perfect meditation: wmft

fT# war iw itwrin( I finmr ^ wiAl ^

II TtHTHf mfliw II

LIBERATION OF KBA^DIKYA AND KE^IDUWAJA. 959

caonot be otherwise declared by those who know what is to be known.
The words ‘ 1’ and ‘ mine’ constitute ignorance ; but practice is influenced
by ignorance. Supreme truth cannot be defined, for it is not to be
explained by words. Depart therefore, Kei^idhwaja ; you have done all
that is necessary for my real happiness, in teaching me contemplative
devotion, the inexhaustible bestower of liberation from existence.”

Accordingly king KeSidhwaja, after receiving suitable homage from
Khdfidikya, returned to his city. Kh&fidikya, having nominated his son
retired to the woods to accomplish his devotions, his whole mind
being intent upon Grovinda : there his entire thoughts being engrossed
upon one only object, and being purified by practices of restraint, self-
control, and the rest, he obtained absorption into the pure and perfect
spirit which is termed Vishfiu. KeSidhwaja also, in order to attain
liberation, became averse from his own perishable works, and lived
amidst objects of sense (without regarding them), and instituted religious
rites without expecting therefrom any advantages to himself. Thus by
pure and auspicious fruition, being cleansed from all sin, he also obtained
that perfection which assuages all affliction for ever.

The commentator, in order to explain to him the kingdom ; or the term KAjfi
how Khandikya should have given what may denote merely, master of, or ac-
he did not possess, states tiiat it is to be quainted with, mystic prayers, or Man-
understood that Kesidhwjqa relinquished tras : HIT 4.1*114 HHrwrftnt fWT i

CHAP. VIII.

Conclusion of the dialogue between Parasara and Maitreya. Recapitulation of the
contents of the Vishnu Purdiia : merit of hearing it : how handed down. Praises
of Vishnu. Concluding prayer.

I HAVE now explained to you, Maitreya, the third kind of worldly
dissolution, or that which is absolute and final, which is, liberation and
resolution into eternal spirit ^ I have related to you primary and
secondary creation, the families of the patriarchs, the periods of the
Manwantaras, and the genealogical histories (of the kings). I have
repeated to you, in short, who were desirous of hearing it, the imperish-
able Vaishnava Pur4fia, which is destructive of all sins, the most excel-
lent of all holy writings, and the means of attaining the great end of
man. If there is any thing else you wish to hear, propose your question,
and I will answer it.

Maitreya. — Holy teacher, you have indeed related to me all that I
wished to know, and I have listened to it with pious attention. I have
nothing further to inquire. The doubts inseparable from the mind of
man have all been resolved by you, and through your instructions I am
acquainted with the origin, duration, and end of all things ; with Vishfiu
in his collective fourfold form his three energies and with the three
modes of apprehending the object of contemplation Of all this have I
acquired a knowledge through your favour, and nothing else is worthy to
be known, when it is once understood that Vishfiu and this world are not
mutually distinct. Great Muni, I have obtained through your kindness
all I desired, the dissipation of my doubts, since you have instructed me

1 The term is Brahmani laya (unfiiT matter, form, and time : seep. 9.

TPr.), which means, ‘ a meltmg away,’ ^ a ’’Or S^akti, noticed in the last chapter,
dissolution’ or ‘ fusion,’ from the root Li p. 655.

{iH)> ‘to liquefy,’ ‘to melt,’ ‘to dissolve.’ * Or Bhavanas, also described in the

2 Or with Vishnu in the four modifica- preceding section, p. 654.
tions described in the first section, spirit.

END OF MAITREYA’s QUESTIONS.

661

in the duties of the several tribes, and in other obligations ; the nature of
active life, and discontinuance of action ; and the derivation of all that
exists from works. There is nothing else, venerable Brahman, that I
have to inquire of you ; and forgive me if your answers to my questions
have imposed upon you any fatigue. Pardon me the trouble that I have
given you, through that amiable quality of the virtuous which makes no
distinction between a disciple and a child.

Para^ara. — I have related to you this Pur&ha, which is equal to the
Vedas in sanctity, and by hearing which all faults and sins whatever are
expiated. In this have been described to you the primary* and secondary
creation, the families of the patriarchs, the Manwantaras, the regal dynas-
ties ; the gods, Daityas, Gandharbas, serpents, R4kshasas, Yakshas, Vid-
yddharas, Siddhas, and heavenly nymphs ; Munis endow'ed with spiritual
wisdom, and practisers of devotion; the distinctions of the four castes,
and the actions of the most eminent amongst men ; holy places on the
earth, holy rivers and oceans, sacred mountains, and legends of the truly
wise; the duties of the different tribes, and the observances enjoined by the
Vedas. By hearing this, all sins are at once obliterated. In this also the
glorious Hari has been revealed, the cause of the creation, preservation,
and destruction of the world; the soul of all things, and himself all
things: by the repetition of whose name man is undoubtedly liberated
from all sins, which fly like wolves that are frightened by a lion. The
repetition of his name with devout faith is the best remover of all sins,
destroying them as fire purifies the metal from the dross. The stain of
the Kali age, which ensures to men sharp punishments in hell, is at once
effaced by a single invocation of Hari. He who is all that is, the whole
egg of Brahma, with Hirahyagarbha, Indra, Rudra, the Adityas, the
Aswins, the winds, the Kinnaras, the Vasus, the Sddhyas, Viswadevas,
the celestial gods, the Yakshas, serpents, Rdkshasas, the Siddhas, Daityas,
Gandharbas, Ddnavas, nymphs, the stars, asterisms, planets, the seven
Rishis, the regents and superintendants of the quarters, men. Brahmans
and the rest, animals tame and wild, insects, birds, ghosts and goblins,
trees, mountains, woods, rivers, oceans, the subterrene legions, the divi-
sions of the earth, and all perceptible objects — he who is all things, who

8 F

662

MERIT OF STUDYING THIS PURaNA :

knoweth all things, who is the form of all things, being without form
himself, and of whom whatever is, from mount Meru to an atomi all
consists — he, the glorious Vishhu, the destroyer of all sin — is described
in this Purdha. By hearing this Purdha an equal recompense is obtained
to that which is derived from the performance of an Adwamedha sacri*
fice, or from fasting at the holy places Praydga, Pushkara, Kurukshetra,
or Arbuda. Hearing this Purdha but once is as efficacious as the offiering
of oblations in a perpetual fire for a year. The man who with well-
governed passions bathes at Mathurd on the twelfth day of the month
Jyesh'tha®, and beholds (the image of) Hari, obtains a great recompense;
so does he who with mind fixed upon Kedava attentively recites this
Purdda. The man who bathes in the waters of the Yamuud on the
twelfth lunation of the light fortnight of the month in which the moon is
in the mansion Jyesh'thd, and who fasts and worships Achyuta in the
city of Mathura, receives the reward of an uninterrupted Adwamedha.
Beholding the degree of prosperity enjoyed by others of eminence,
through the merits of their descendants, a man’s paternal ancestors, his
parents and their parents, exclaim, “ Whosoever of our descendants,
having bathed in the Yamuna and fasted, will worship Govinda in
Mathura, in the light fortnight of Jyeshtha, will secure for us eminent
exaltation ; for we shall be elevated by the merits of our posterity !” A
man of good extraction will present obsequial cakes to his fortunate
ancestors in the Yamund, having worshipped Janarddana in the light
fortnight of Jyeshtha. But the same degree of merit that a man reaps
from adoring Janarddana at that season with a devoted heart, and from
bathing in the Yamund, and effecting the liberation of his progenitors by
offering to them on such an occasion obsequial cakes, he derives also
from hearing with equal devotion a section of this Purdha. This Purdna
is the best of all preservatives for those who are afraid of worldly exist-

^ This month is also called Jyeshtha- Jyeshfha : but it may be so termed, per-
mdla, which the commentator explains to haps, from the lunar asterism Mula, which
mean, the month, of which the root or is next to Jyeshihd, falling also within the
cause (Mula) of being so called is the moon’s passage through the same month,
moon’s being full in the constellation

TRADITIONAL COMMUNICATION OF IT.

663

ence, a certain alleviation of the Bufferings of men, and remover of all
imperfections.

This Pur&ha, originally composed by the Rishi (N4r4yana), was com-
municated by Brahm& to Ribhu ; he related it to Priyavrata, by whom
it was imparted to Bh4guri. Bh^guri recited it to Tamasitra®, and he to
Dadicha, who gave it to S4raswata. From the last Bhrigu received it,
who imparted it to Purukutsa, and he taught it to Narmada. The
goddess delivered it to Dhritar4shtra the N&ga king, and to Puraha of
the same race, by whom it was repeated to their monarch V^suki.
Yisuki communicated it to Vatsa, and he to A^watara, from whom it
successively proceeded to Kambala and Elapatra. When the Muni
Veda^iras descended to Pat41a, he there received the whole Puraha from
these Nagas, and communicated it to Pramati. Pramati consigned it
to the wise Jatukarha, and he taught it to many other holy persons.
Through the blessing of Vasishtha it came to my knowledge, and I have
now, Maitreya, faithfully imparted it to you. You will teach it, at the
end of the Kali age, to Samika^ Whoever hears this great mystery,
which removes the contamination of the Kali, shall be freed from all
his sins. He who hears this every day acquits himself of his daily
obligations to ancestors, gods, and men. The great and rarely attain-
able merit that a man acquires by the gift of a brown cow, he derives
from hearing ten chapters of this Pur^iia®. He who hears the entire
Pur4ha, contemplating in his mind Achyuta, who is all things, and of
whom all things are made; who is the stay of the whole world, the
receptacle of spirit ; who is knowledge, and that which is to be known ;
who is without beginning or end, and the benefactor of the gods — obtains
assuredly the reward that attends the uninterrupted celebration of the
Aiwamedha rite. He who reads and retains with faith this PurMa,

* This name is also read Tambamitra. flrWR ipiHni M i

One copy has Tava-mitraya, ‘ to thy friend/ ^ A different series of narrators has been

M if it was an epithet of Dadhicha ; but specified in the first book, p. 9.
the construction of the verse requires a * This seems to be an injudicious inter-
proper name. ‘ Bbiiguri gave it to Tam- polation ; it is not in all the copies,
bamitra, and he to Dadhichi:’

664

PRAISE OF VISHNU.

in the beginning, middle, and end of which is described the glorious
Achyuta, the lord of the universe in every stage, the master of all that is
stationary or moveable, composed of spiritual knowledge, acquires such
purity as exists not in any world, the eternal state of perfection, which is
Hari. The man who fixes his mind on Yishfiu goes not to hell : he
who meditates upon him regards heavenly enjoyment only as an impe-
diment : and he whose mind and soul are penetrated by him thinks little
of the world of Brahmd ; for when present in the minds of those whose
intellects are free from soil, he confers upon them eternal freedom. What
marvel therefore is it that the sins of one who repeats the name of
Achyuta should be wiped away? Should not that Hari be heard of,
whom those devoted to acts worship with sacrifices continually as the
god of sacrifice ; whom those devoted to meditation contemplate as pri-
mary and secondary, composed of spirit ; by obtaining whom man is not
born, nor nourished, nor subjected to death ; who is all that is, and that
is not (or both cause and effect); who, as the progenitors, receives the
libations made to them ; who, as the gods, accepts the offerings addressed
to them; the glorious being who is without beginning or end; whose
name is both Swdhd and Swadhd^; who is the abode of all spiritual
power; in whom the limits of finite things cannot be measured^**; and
who, when he enters the ear, destroys all sin ?

I adore him, that first of gods, Purushottama, who is without end and
without beginning, without growth, without decay, without death ; who
is substance that knows not change. I adore that ever inexhaustible
spirit, who assumed sensible qualities ; who, though one, became many ;
who, though pure, became as if impure, by appearing in many and
various shapes ; who is endowed with divine wisdom, and is the author
of the preservation of all creatures. I adore him, who is the one con-
joined essence and object of both meditative wisdom and active virtue ;

^ The words or prayers employed in priately rendered by its radical import,
presenting oblations with fire. ‘ measure the measures which are for

The text has, irparrftT ^ wrftnn the determination of measurable things
innftir i Mfina commonly means are not applicable to Vishnu.

* pride,’ but here it seems most appro-

CONCLUDING BENEDICTION.

665

who is watchful in providing for human enjoyments; who is one with
the three qualities ; who, without undergoing change, is the cause of the
evolution of the world ; who exists of his own essence, ever exempt from
decay. I constantly adore him, who is entitled heaven, air, fire, water,
earth, and ether; who is the bestower of all the objects which give
gratification to the senses; who benefits mankind with the instruments
of fruition ; who is perceptible, who is subtile, who is imperceptible.
May that unborn, eternal Hari, whose form is manifold, and whose
essence is composed of both nature and spirit, bestow upon all mankind
that blessed state which knows neither birth nor decay !

INDEX

The Roman numerals refer to the Preface^ the Arabic figures to the Work.
Abbreviations for son^ d./or daughter, w,for wife, k./or king.,

ABHAYA, 8. of Dharma, p. 55, n. 13.

Abhijit, a Yadava chief, 436.

Abhimini, an Agni^ 83.

Abhimanyu, s. of Ch^shusha, 98. s. of Aijuna,
459. n- S‘ 460.

Abbinive4a, * dread of suffering/ 34, n. 2.

Abhiras, a people, 189. 195. 481. a race of
kings, 474. 47S, n. 64.

Abhis&ras, a people, 191.

Abhdtanyasas, a class of deities, 262.
Abhyutthit^wa, a prince, 386.

Abiria, country of the Abhiras, 195, n. 154.
Ach&ras, observances of caste and order, 291. of
a householder, 300.

Achyuta, * the imperishable/ a name of Vishnu,
8,’ n. 5.

Adbhuta, Indra of the ninth Manwantara, 268.
Adharma, a Fny&pati, 49, n. 2. son of Brahmd,

55, n. 14. married to Hins&, 55. their children,

56. married to Mrishd: their children, 55, n. 14.
Adhipurusha, * supreme spirit,’ 93, n. 3.
Adhiratha, a prince, 446.

Adhiv^ya (Adhirdjya), a country, 188,

AdhoSiras, a hell, 207. sins punished in, 208.
Adhrishyd, a river, 183.

Adhwaryu, reader of prayers, 276,

Adi, the Btihma PuiiAa, xvi. a minor Fur^a,
Iviii.

Adina, a prince, 41 2.

Aditi, d. of Daksha, w. of Ka^yapa, 122, 348.
receives the earrings produced at the churning
of the ocean, 78, n, 8. receives them from
KrishAa, and praises him, 534.

Aditya, ' the sun,’ gives the Syamantaka gem to
Satnyit, 425.

Adityas, twelve, the sons of Aditi : their names,
122. present in the sun's car in each month,
234, n. 2.

Adri^yanti, w. of S^akti, mother of Faiii$ara, 4,
n. 12.

Adyas, a class of deities, 263.

Affliction, three kinds of, 638. how to be over-
come, 641.

Agada, a branch of medicine, 407, n. 1 1.

Agastya, s. of Pulastya, 83, n. 5. an asterism, 226.

Agneya, a Pur&Aa, 284.

Agni, deity of tire, s. of Angiras, 83. k. of the
Pitris, 153, n. 1. a star, 241.

Agni Puri&a, one of the T&masa class, xii. de-
scription of, xxxvi. named, 284.

Agnibahu, son of Priyavrata and K4my&, 162.
adopts a religious life, ibid.

Aguidhra, s. of Priyavrata and K^my4, 162. k. of
Jambu-dwipa, ibid.

Agnihotra, ‘burnt offerings,* 275, n. i.

Agnim&thara, teacher of the Kig.veda, 277.

Agnimitra, a Sunga prince, 47 1 .

Agnishtoma, s. of Chakshusha, 98. kind of sacri-
fice produced from Brahmd, 42.

Agnishwdttas, a class of Pitris, 84, n. 10. 239, n. 3.
321, n. I.

Agnivarchas, a teacher of the Purk^as, 283.

AgnivarAa, a prince, 384, n. 15. 387.

Agrab^yana, a month, 225, n. 19.

Ahaly4, d. of Bahwa^wa, w. of Gautama, 454.

Ahamy^ti, s. of Samy^ti, 447.

Ahank^ra, ‘egotism,’ product of Mahat, 15.
meaning of the term, ibid. n. 33. threefold
condition, 16, n. 24. invested by Intellect;
produces Akds or ‘ ether/ 16.

Ahar, ' day,* a form of Brahmk, 40.

Abikshetra, a city, 187, n. 20. 454, n. 49.

Ahinagu, a prince, 386.

Ahinaru, a prince, 462.

Ahirvradhna, a Rudra, 121.

Ahuka, s. of Punarvasu, a Y6dava chief, 436.

Ahuki, d. of Punarvasu, 436.

Air or wind, the element, 16. deity of; presides
over the skin, 17, n. 38.

Airdvata, elephant produced from the ocean, taken
by Indra, 78, n, 8. k. of elephants, 153.

Airdvata, a serpent, 149, n. 16. k. of serpents, 153.

Airdvata, north portion of the planetary sphere,
226, n. 21.

Airdvati, a division of the lunar mansions, 226,
n. 21.

668

INDEX.

Aja, a Rudra, 121, n. 17. a prince, 383.

Ajagava^ the bow of Mah&deva3 i o i .

Ajaikap^, a Rudra, 121.

Ajaka, a prince, 399.

Aj^idha, b. of Hastin, 452.

Aj&tasatru^ s. of Vidmis&ra, 466.

Ajavithi, a division of the lunar mansions, 226,
n. 21.

Ajina, s. of Havirdhdna, 106.

Ajita, a form of VishAu, 264.

Ajitos, a class of deities, 122, n. 20.
i^yapas, a class of Pitris, 84, n. 10. 321, n. 1.
Al^a or * ether ;* produced from the rudiment of
sound } produces that of touch, 16. and n. 25.
Akhy&n&ni, the Purddas, 159, n. (o.

Akritavra^a, a teacher of Puridas, 283.

Akrodhana^ a prince, 457.

Akrura, s. of Swaphalka, 435. receives the Sya-
mantaka jewel, 429. entrusted with it by
Krishna, 434. sent by Kansa to Vrinddvan,
536. praises Vishi&ii, 547. takes Krishna and
RAma to MathuiA, 548.

Akuti, daughter of Swiyambhuva Manu, 53. mar-
ried to Ruchi ; their children, 54,

Aktiti, w. of Chakshush, 99, n. i.

Alakanandd, a river, 170. borne by S^iva, 229.
Alambana, ‘silent prayer,’ 653.

Alarka, s. of Pratarddana, 408.

Alindayas, a people, 193.

AmA, a ray of the sun, 237.

Amara Sinha, his de&nition of a Parana, iv.
Amanivati, the capital of Indra, 7 1 .

Amarsha, a prince, 387.

AmAvasu, s. of PurAravas, 398. s. of Ku^a, 399.
AmavasyA, day of conjunction, 225. 237.
Ambarisha, s. of Pulaha, 83, n. 6. s, of NAbhAga,
351, n. 7. 379. 8. of MAndhAtri, 363. s, of
PrasuAruka, 384, n. 15.

Ambashfhas, a people, 127. and n. 6.

AmbhAnsi, four classes of beings, 39, n. 14.
AmbikA, w. of a Rudra, 59, n. 4.

AinbuvAhini, a river, 183, n. 49.

AmilAbhas, a class of deities, 262. 267.
Amitadhwaja, s. of Dharmadhwaja, 645.

Amitrajit, a prince, 463.

Ammonius, bis doctrines derived from the East,
viii.

Amrita, ‘ambrosia,* the ocean churned for it, 75.
drunk by the gods, 77. preserved in the moon,
238. drunk by the ^tris, 239.

AmArttaraya, a prince, 399.

AnAdhrishti, s. of S^Ara, 436.

AnagA, a river, 184, n. 74.

Anagha, s. of VaAishtfha, 83.

Anakadundubhi, a name of Vasudeva, 436.

Anala, a Vasu, 120.

Analavi (Alambi), teacher of the Yajur-veda,
279, u. I,

Anamitra, a prince, 424.

Ananta, a name of Stesha, 205.

AnaraAya, killed by RAvaAa, 371.

Anartha, s. of SaryAti, 354. a country, 355.

Anarttas, a people, 190.

AnasAyA, ‘ charity,* d. of Daksha, w. of Atri, 54.

Anavaratha, a prince, 422.

Anaximander, his notion of elemental investment,
16, n. 25. infinity of worlds, 215, n. 7.

AnAvush, d. of Daksha, w. of Ka^yapa, 1 2a, n. 19.

AAda-kafAha, the shell of the world, 202, n. 6.

Andhaka, s. of S^atwata, 424.

Andhas, a people, 190.

Andhatamisra, ‘ utter darkness,* kind of igno.
ranee, 34, n. 2.

Andhra kings, dynasty of, 472. 473, n. 63. noticed
by Pliny, 474, n. 63. second race of, 476, n. 64.

Andhras, a people, 190, n. 69.

Andhrabhrityas, dynasty of, 472.

AndhrajAtiyas, same as Andhras, 472.

Anenas, s. of Kakutstha, 361. s. of KshemAri,
390. s. of Ayus, 406. his descendants, 412,
n. 3.

Anga, a minor Dwipa, 175, n. 3.

Anga, s. of Uru, 98. of the family of Atri, 99,
n. I. s. of Bali, 444.

Angada, s. of LaksbmaAa, k. of Angadi, 385.

Angaja, s. of BrahmA, 50, n. 2.

AngAraka, a Rudra, 121, n. 17.

AngAras, a people, 193.

Angas, supplementary sciences of the Vedas, 284.

Angas, a people, 188.

Angiras, a PrajApati, 49. marries Smriti, 54.
marries two daughters of Ka^yapa, 119. their
progeny, 123, n. 25. s. of Uru, 98.

Anila, a Vasu, 120, 8. of Tansu, 448.

Angirasas, of the family of Ralhinara, 359. war-
rior-priests, ib. n. 6. sons of Harita, 369, n. 5.

Animals, creation of; kinds of, 35, n. 5. born
from BrahmA, 41.

Aniruddha, s. of Pradyumiia, 579.

Anjaka, s. of Vipraebitti, 148.

Anjana, a serpent, 149, n. 16. a prince, 390,

Anquetil du Perron, translated the Upanishads,
ii. note.

Anrita ‘ untruth,* s. of Adharma, married to Ni-
kriti ; their progeny, 56.

An^a, an Aditya, 122.

An^u, a prince, 423.

Ansumat, grandson of Sagara, 377,

AntachAras, a people, 195.

Antiochus the Great, named in inscriptions, 194,
n. 144. 470, n, 23.

AntarddhAna, ‘ disappearance,’ a form of BrahmA,
40, n 15. 8. of Prithu, 106.

Antarddhi, s. of Prithu, 106,

Antariksha, a VyAsa, 273. s, of Kinnara, 463.

AptassilA, a river, 184, n, 57.

INDEX.

669

Antra4il&» a nver> 184.

Anu, s. of Yay6ti, 413. k. of the north, 415. his
descendants, 444.

Aiiu, two Param&nus, 22, n. 3.

Anugraha, a secondary creation, 37. n. 11.

Anuha, s. of Vibhr&Ja, 452.

Anuhl&da, s. of Hiraiiyakai^ipu, 1 24.

Anumati, d. of Angiras, 83. first day of n)oon*s
wane, 225.

Anupavrittas, a people, 1 89.

Anuridh&, a lunar mansion, 226, n. 21.

Anuratha, a prince, 423.

Anushfii, a river, 183.

Anushfubh, metre from Brahmd, 42.

Anuv&da, * works,’ or ‘supplementary rites,’ 159,
n. 10.

Anuvatsara, fourth cyclic year, 224.

Anuvinda, s. of Jayasena, 437.

Apa, ‘water,' the element; produced from the
rudiment of taste, and produces that of smell,
16. and n. 25. ‘ waters* called N^lrd, 28, n. 2.
Apa, a Vasu, 120.

Apachiti, d. of Paurfiam&sa, 82, n. 2.

Apar6jita, a Rudra, 121.

Aparakdais, a people, 187.

Aparakuntis, a people, 187.

Aparindmin, a name of Purusha or * spirit/ 13,
n. 19.

Apar&ntas, a people, 189.

Aparravallabhas, a people, 193.

Aparitas, a people, 189, n. 60.

Apaspati, s. of Utt&nap&da, 86, n. i.

Apava, a name of Va^ishfha, 52, n. 5. 417, n. 1 1.
Apav&has, a people, 188.

Apomurtti, s. of Atri, 83, n. 4.

Apostates, who, 334. Jains, 339. Buddhists, 340.

V&rhaspatyas, ib. n. 7.

Apratiratha, s. of Rantindra, 448.

Apratishtha, a hell, 207.

Apsarasas, ‘ nymphs,’ born from Brahm^, 42.
produced from the ocean, 76. daughters of
Kai^yapa and Muni, 150. children of V6ch;
two classes and fourteen ganas of, 150, n. 21.
cursed by Ashf&vakra, 618.

Aptoiy'am^ rite, from Brahmfi, 42.

Artiga, a sun, 632, n. 6.

Aradwat, a prince, 443.

Aralffa, a prince, 443, n. i. a people, ib.

Arbuda (Abu), a mountain, 180, n. 3.

Arbudas, a people, 177. and n. 6.

Archish, w. of Krisa^wa, 123, n. 26.

Arddhaketu, a Rudra, 121. n. 17.

Ardra, a prince, 361.

Ardrfi, a lunar mansion, 226, n. 21.

Ardraka, a prince, 47 t.

Arhat, k. of the south, converted by Rishabha,
164, n. 7.

Arhats, or Jains, their doctrines, 339.

Arimerddana, s. of S^wUphalka, 435.

Aripu, s. of Yadu, 416, n. 2.

Arishfa, s. of Vaivaswata, 348, n. 4. a demon
killed by Krishfia, 536.

Arishfd, d. of Daksha, w. of Ka4yapa, 122.
Arishtfdcarman, a prince, 473.

Arishtfanemi, a Praj&pati, 50, n. 2. married to
four daughters of Daksha, 119. a name of
Ka^yapa, 123, n. 23. a prince, 390.

Aijjava, teacher of the Rig-veda, 278, n. 12.
Atjuna, 8. of Kritavirya, 417.

Aijnna, s. of Pdfidu, 437. 459. takes Krishfia’s
family from Dwdrak^ 613. plundered by shep-
herds, 615. consoled by Vyfoa, 616.
Aijuna-trees, overturned by Krishfia, 509.
Arshabhi, a division of the lunar mansions, 226,
n. 21.

Artha, s. of Dharma, 55, n. 13,

Artha 4fistra, ‘ science of government,' 284.

Arufia, 8. of Kai^yapa and Vinatd, 149.

Arundhati, d. of Kardama, w. of Vaiishfha, 55,
n. 12. d. of Daksha, w. of Dharma, 119.

Aruni, teacher of the Y^ur-veda, 279, n. i.
Arufioda, a lake, 169.

Arvdk^rotas, creation of mankind, 36, n. 7.
Arvarivat, s. of Pulaha, 83. a Rishi, 261.
Arvavasu, a solar ray, 236, n. 3.

Aryaman, an Aditya, 122.

Asamanjas, s. of Sagara, 377.

A^ana, mode of sitting, 653.

Asanga, a prince, 435.

Ashaaha, a month, 225, n. 19.

Ashadhfi, a constellation : see Purv&shadha and
Uttar^hadha, 226, n. 21.

Ashfavakra curses the Apsarasas, 617.

Asi, a rivulet, 1 84.

Asikni, d, of Virafia, w. of Daksha, 117. a river,
183.

Asima-krishfia, a prince, 461.

Asipatravana, a hell, 207. sins punished in, 209.
Asleshd, a lunar mansion, 226, n. 21.

A4maka, s. of Sauda^a, 382.

Asmitd, ‘ selfishness,' 34, n. 2.

A4oka, k. of Megadha, patron of Buddhism, 469,
n. 23.

A^okavarddhana, s. of Vindus&ra, 469.

Asramas or ‘ orders,* 294.

Asruta or Asrutavafia, s. of Dyutimat, 82, n. i.
Asti, w. of Kansa, 563.

Asuras, proceeded from Brahmfi, 40.

A^wakas (A^makas), a people, 188.

Aswal&yana, teacher of the Rig-veda, 278, n. 13.
A^wamedha, sacrifice of a horse, 275, n. i. cele-
brated by Sagara, 378.

A^wamedh^atta, a prince, 461.

Aswatara, s. of Kadru, 149.

Aiw&yus, s. ofPurdravas, 398, n. i.

A^wina, a month, 225, n. 19.

8 H

670

INDEX,

Aswini, a lunar asterism, 226, n. 21.

Aswias, sons of the sun^ 266.

Atala, a division of 204.

Afavya, teacher of the white Yajush, 281, n. 5.

Atharvan (Atharva-veda)» proceeds from Brahm&,
42. arranged by Vy^a, 276. how composed,
ib. Sanhit^ of, 282. Kaipas of, 283.

Atharva-veda (personified), s. of Angiras, 123,
n. 25.

Antim&ra, a prince, 447, n. 9.

Atirdtra sacrifice, from Brahm&, 42.

Atirdtra, s. of Chakshusha, 98.

Atithi, 8. of Kuiia, 386.

Atfivi^ikharas, a people, 1 89.

Atmi, name of Vishfiu, 2, n. 2.

Atri, a PraJ&pati, 49. marries Anasuyd, 54. father
of Soma, 392.

Atreyas, a people, 196.

Audras, a people, 192.

Aurva, a sage, teaches Sagara, 290. his birth, ib.
n. I. and 373.

Auttama (Auttami), third Manu, 261. his sons, ib.

Avanti, a river, 185, n. 80.

Avantis, a people, 187.

Avantyas, a branch of the Haihaya tribe, 418,
n. 20.

Avarafia, investment of elements by rudiments
successively, 16, n. 25.

Avarttana, an island, 175, n. 3.

Avasth&nas, divisions of the sun's course, 226,
n. 21.

Avatdras, alluded to in the Vedas, ii. of Vishfiu,
xliii. of S'iva, ib. of Vishfiu as the Var6ha, 29.
as a tortoise, 75. as Nrisinha, 145. as R6ma,
384. as Krishfia, 492. as a fish, li.

Avichi, a hell, 207.

AvidyA, * ignorance,’ 34, n. 2.

Avikshit, a prince, 352.

Avyaya, a name of Purusha or * spirit,* 13, n. 19.

Ayana, period of six months ; day and night of
the gods, 23.

Aydtay^ma, texts of the Yajur*veda, 281.

Ayati, w. of Dh&tri, 82. d. of Mem, 85, n. ii.

Ay&ti, s. of Nahusha, 413.

Ayomukha, a D&nava, 147.

Ayur-veda, medical science, 284.

A^us, s. of Puniravas, 398. his sons, 406.

Ayushmat, s. of SanhMda, 147. of Prahldda, ib. n.i.

Ayushmanta, s. of Utt^nap&da, 86, n, t.

Ayutsyit, s. of Bh^jamdna, 429.

Ayut^wa, a prince, 379.

Ayut^yus, a prince of the Kiim race, 457. of
Magadhd, 465.

B.

Babhm, teacher of the Atharva-veda, 283. s. of
Romapdda, 422. s. of Devavriddha, 424. s. of
Druhyu, 443.

Babhruvdhana, s. of Aijiina, 460.

Badha, imperfection of twenty-eight sorts, 35, n* 3.

Badhnas, a people, 192.

Bdliikas, a people, 189, n. 56.

Bahkali (Bahkala), see Bashkali, 277, n. 6.

B&hlika, s. of Pratipa, 457.

B&hlikas, a people, 189. 191.

Bahlika kings, 478.

Bahu (Bahuka), a prince, 373.

B&hul^dhas, a people, 192.

Bfihud&, a river, 181. and n. 6.

Bahugava, s. of Sudyumna, 447.

Bahula, a Praj&pati, 50, n. 2.

Bihula, a prince, 386, n. 19.

Bahuli, a river, 183.

Bahuli^wa, a prince, 391.

Bahuputra, a Prajipati, 50, n. 2. married two
daughters of Daksha, 119. their children (the
lightnings), 123, n, 24.

Bahuvatha, a prince, 453.

Bahurdpa, a Rudra, lai.

Bahwa^wa, s. of Mudgala, 454.

Bihyas, a people, 185, n. 4.

Bijikarafia, a branch of medicine, 407, n. 1 1.

Balabhadra : see Balarima.

Balihaka, a serpent, 149, n. 16.

Bilakhilyas, pigmy sages, sixty thousand in num-
ber, sons of Kratu, 83. attend the sun, 234.

Balardma, s. of Vasudeva, 498. Avatira of ^esha,
546. brought up by Nanda, 506. kills Dhe-
nuka, 517. kills Pralamba, 520. kills Mush-
tfika, 558. goes to Vrindavan, 569. compels
the Yamuni to attend him, 572. kills Rukmin,
580. rescues S^imba, 585. kills Dwivida, 605.
married to Revati, 439. their sons, ib. offended
with Krishna, 430. resumes the fonn of Stesha,
611.

Bali, 8. of Virochana, 147. sovereign of Pitila,
205, n. 3. Indra of the eighth Manwantara,
267. 8. of Sutapas, 444.

Bali-dina, offerings of food, 304.

Bdluvdhini, a river, 185, u. 80.

B&fia, s. of Bali, 147. worships S^iva, 593. con-
fines Aniruddha, ib. fights with Krishfia, 595.
is defeated, 596.

Bandhumat, a prince, 353.

Banga, s. of Bali, 444.

Banjuld, a river, 185, n. 80.

Barbaras, a people, 192.

Bdsbkali (Baskala), teacher of a Sanhitd of the
Rig-veda, 277. a different teacher, ib. n. 7.
ditto, 278.

Bathing, mles of, 302.

Bauddhas, origin of, 339.

Baudhdyanas, followers of a branch of the white
Yiyush, 281, n. 5.

Baudhya, teacher of the Rig-veda, 277.

Benares, burnt by the discus of Krishfia, 600.

Bhaga, an Aditya, 122.

INDEX.

671

Bhagavat> meaning of, 643.

Bh^avata, a prince, 471.

Bh^vata, a Pur&6a, 284. analysis of, xxiv. au-
thenticity of discussed, xxviii.

Bhagiratha, a prince, brings Gang& from heaven,

Bh^irathi, a name of the Ganges, 379.

Bhadii, w. of Vasudeva, 439.

Bhadr&, a river, 170.

Bh6dra, a month, 225, n. 19.

Bhadrab&hu, s. of Vasudeva, 439.

Bhadrachira, s. of Krishda, 578.

Bhadradeha, s. of Vasudeva, 439.

Bhadrak&li, sprung from Devi, 68.

Bhadraratha, a prince, 445.

Bhadr&sana, mode of sitting, 653.

Bhadrasena, s. of Mahishroat, 417. s. of Vasu-
deva, 439.

Bhadra^renya, a Yidava prince, 407, n. 12. 417,
n. 8. his race destroyed, 407, n. 12. 408.

Bhadi44wa, s. of Agnidhra, 162. k. of the coun-
tries east of Mem, 163. s. of Vasudeva, 439.

Bh&drfu^wa, a Varsha or country, 169.

Bhadravinda, s. of Krishda, 591.

Bharika, s. of Krishda, 591.

Bhajam&na, s. of Andhaka, 435. 436, n. ii. s. of
S'atwata, 424.

Bhajina, s. of ^atwata, 424.

Bhalandana, s. of Nabh^, 352.

Bhall&da, a prince, 452, n. 36.

Bhall&ta, a prince, 453.

Bh&nu, s. of KrishAa, 591.

BhAnA, d. of Daksha, w. of Ka^yapa, 119.

BhAnus (suns), sons of BhAnu, 120.

BhAnumat, a prince, 390.

BhAnAratha, s. of Chandragiri, 386, n. 19. s. of
Vrihadai^wa, 463.

BharadwAja, s. of Vrihaspati, given to Bharata,
449. a VyAsa, 273. a teacher of the Vedas,
278, n, II.

BharadwAjas, a people, 196.

BbAradwAji, a river, 183.

Bharanl, a lunar asterism, 226, n. 21.

Bharata, s. of Rishabha, 163. legend of, 243.
born as a deer; as a Brahman, 245. instructs
the king of Sauvira in true wisdom, 247. ob-
tains liberation, 258. s. of Dushyanta, 449.
adopts BharadwAja, ib. s. of Da^aratha, 384.
conquers the Gandharbas, 385. a. of Viti-
hotra, 418. a sage, teacher of musical science,
284.

/ BhArata varsha, or India, divisions of, 165. de-
*Tcrrption oCi laiiH of works, 178.

BhArata : see MahAbhArata.

BhArga, a prince, 409.

BhArgas, a people, 190. and n. 74.

BhArgabhAmi, a prince, 409.

BliArgavas, a people, 190.

BhAsi, d. of KaAyapa, parent of kites, 148.
Bhauma, ' Mars,* his car and horses, 240.
Bhautya, tenth Manu, 268, n. 8. fourteenth
Manu, 269. his sons, ib. s, of Kavi, ib. n. 11.
Bhava, S^iva, the husband of S^ati, 54. of UmA,
59. a Rudra, 58. 121. n. 17. s. of PratiharttA,
165. s. of Viloman, 436.

BhavA, synonyme of Mahat, 13. n. 22.

BhAvanA, ' apprehension,’ threefold, 654.
Bhavanmanya, s. of Vitatha, 450.

Bhavishya, a PuraAa, 284. analysis of, xxxix.
Bhavishyottara PurA^, notice of, xl.

Bhavya, s. of Priyavrata, 162. k. of SAka-dwipa,
ib. his sons, 199. s. of Dhmva, 98.

Bhavyas, a class of deities, 263.

Bhaya, ' fear,' s. of Anrita, 56.

Bhayada, a prince, 447.

Bhikshuka, ' mendicant,’ duties of, 295.

Bhima, a Rudra, 58. 120, n. 17. s. of AmAvasu,
398. 8. of PAAau, 437. 459. his sons, ib.
BhimA, a river, 183.

Bhimaratha, s. of Ketumat, 407. s. of Vikriti,
422.

Bbimarathi, a river, 176. the Beemah, n. 5.
Bhimasena, s. of Parikshit, 457. 461. see Bhima.
Bhishma, s. of S’Antanu, 459.

Bhishmaka, k. of Vidarbha, 573.

Bhiras, a people, 177, n. 6.

Bhogavati, city of VAsuki in RasAtala, 205, n. 2.
Bhojakata, founded by Rukmin, 574.

Bhojas, a people, 186. a branch of the Haihuyas,
418, n. 20. descendants of MahAbhoja, 424.
BhrAJa, a sun, 63 2, n. 6.

BhrAjiras, a class of deities, 269.

Bhrami, d. of S^iAumAra, w. of Dhmva, 98, n. i.
Bhrigu, a PraJApati, 49. married KhyAti, 54. their
children, 59. teacher of military science, 284.
BhurisheAa, a prince, 354, n. 30.

Bhumiroitra, a KAAwa prince, 471.

BhAri, s. of Bahlika, 459.

BhAri^ravas, s. of Bahlika, 459.

Bbur-loka, the earth, its extent, 212.

BhAta, s. of Vasudeva, 439.

BhAtAdi, elementary AhankAra, the origin of the
elements, x6, n. 24.

BhAtas, evil spirits, proceed from BrahmA, 41.

children of KrodhA, 150, n. 18.
BhAtasantApana, s. of HiraAyAksha, 147.
BhutAtma, name of VishAu, 2, n. 2.

BhAtavidyA, branch of medicine, 407, n. ii.
BhuteAa, a name of VishAu, 20, n. 35.

BhAti, a goddess, w. of Kavi, 269, n. 11. a sage,
8. of Angiras, ib.

Bhuvana, a Rudra, 121, n. 17.

Bhuvar-loka, extent of, 212.

Bodbu, s. of Dharma, 55.

Bodhana, a mountain, x8o, n.3.

Bodhas, a people, 185, n.4.

672

INDEX.

Brahma, the supreme being and the Vedas ; typi-
hed by Oni, i. one with Vishilu, 2. abstract
spirit, 2, n.3. possessed of properties and ori^n
of creation, 21. two states of, 157. meaning
of, 273. with or without form, 654, n. 12.

Brahmi, same as Vishnu in his character of cre-
ator, 19. length of his life, 22. his various
creations, 34. four castes proceed from him,
44. his mind-bom sons, 49. parent of the
Rudras, 58. same as Mahat, 14, n. 22. first
teacher of the Vishnu Purfida, 3, n. 3. praises
Vishnu, 494.

Brahmfi, a Pur&ha, 283. analysis of, xvi.

Brahmabaii, teacher of the Sdma-veda, 282.

Brahroabhtita, condition of Brahma, 155.

Brahmabodhyd, a river, 184.

Brahmachdri, religious student, duties of, 294.

Brahmadatta, s. of Anuha, 452.

Brahma-loka, highest heaven, 48, n. 10. 212, n.3.

Brahmamedhyd, a river, 184.

Brahman, reader of the Atharva-veda, 276.

Brahmans, from the mouth of Brahmd, 44. duties
of, 291. Gotras of, 405, n. 23. early settle-
ment of in India, Ixv.

BrahmdMa, a Purdda, 284. parts of, liv.

Brahmdni, a river, 184.

Brahmarshis, Brahman saints, 284, n. 8.

Brahmas, or Brahmarishis, nine, 49.

Brahmd ^avardi, tenth Manu, 268. his sons, ib.
8. of Brahmd, ib. n. 8.

Brahma-vaivartta, a Purdda, 284. analysis of, xli.

Brahma-yajna, sacred study, 294, n« 8.

Buddhi, * understanding,* synonyme of Mahat, 1 5,
n. 22. d. of Daksha, w. of Dharma, 54.

Budha, 8. of Mahddeva, 59. s. of Soma, 350.
393. name of Mercury; bis car and horses,
239. a prince, s. of Vegavat, 353.

Bull (of »iva), progeny of Surabhi, 1 50, n. 19.
liberated at ^i^dhas, 333.

C.

Castes, four, created by Brahmd, 44. original
state, 45. divided by occupations, 47, n. 9.
instituted by different princes, 406. 409. 444.
duties of, 291.

Cathssi, Kshatriyas, 195, n. 152.

Ceremonies, at birth, &c. 297.

Chaidyas, descendants of Chedi, 422.

Chaitra, a month, 225, n. 19.

Chaitraratha, a forest, 169.

Chakora, a prince, 473.

Chakora, a mountain, 180, n. 3.

Chakras, a people, 1 88.

Chakra-vartti, an emperor, meaning of, 101, n. 5.

Chakshu, a river, 170.

Chakshu, a prince, 453.

Chakshupa, a prince, 352.

Chakshusha, s. of Ripu, 98.

Chdkshusha, a Manu, s. of Chakshusha, 98, sixth

Manu, 263. bis sons, ib. his birth, ib. n. 17.
a prince, s. of Anu, 444.

Chdkshushas, a class of deities, 269.

Champa, founder of Cbampa-purl, 445.

Champd, a cit^ founded by Champa, 445.
Chandand, a river, 185, n. 80.
Cbandanodakadundhubi, a Yddava chief, 436.
Chandragiri, a prince, 386, n. 19.

Chandrabhdgd, a river, 175. theChinab, 176, n. 5.
Chandragupta, king of Magadhd, 468. Sandro-
coptus of the Greeks, ib. n. 21.

Chandraketu, s. of Lakshmadu, k. of Chandra-
vaktrd, 385.

Chandramd, a river, 183.

Chandra^ri, a prince, 473.

Chandradukta, an island, 175, n. 3.

Chandrddwa, s. of Dhundhumdra, 362.
Chandrdvaloka, a prince, 386, n. 19.

Chdddra, killed by Krishda, 557.

Charaka, teacher of the Ysgur-veda, 280, n. 4.
Charakas, pupils of Vaidampdyana, 280. of Cha-
raka, ib. n. 4.

Chariot, of the sun, 217. of the moon, 238. of
Mercury and Venus, 239. of Mars, Jupiter,
Saturn, Rahu, and Ketu, 240.

Charishdu, s. of Kirttimat, 83, n. 3.
Charmamaddalas, a people, 189.

Charmanvati, a river, the Chambal, 182.

Chdru, 8. of Krishda, 578.

Chdrugupta, s. of Krishda, 578.

Chdrudeha, s. of Krishda, 578.

Chdrudeshda, s. of Krishda, 578.

Chdrumati, d. of Krishda, 578.

Chdruvinda, s. of Krishda, 578.

Chatakas, pupils of Vaidampdyana, 280, n. 4.
Chaturanga, a prince, 445.

Chdturm^ya, four monthly rites, 275, n. 1.

Chedi, 5. of Kaidika, 422.

Chedyas, a people, 1 86.

Chhala, a prince, 386.

Chhandajas, the Vasus and similar divinities, 123,
n. 27.

Chhandas, an Anga of the Vedas, 284.

Chhdyd, w. of the sun, 266. d. of Viswakarman,
ib. n. I.

Chikitsd, practice of physic, 407, n. 11.

Chinas, a barbarous race, 379, n. 18. Chinese,
194, n.145.

Chiti, synonyme of Mahat, 15, n. 22.

Chitrd, a lunar mansion, 226, n. 21.

Chitrabdhd, a river, 182.

Chitragupta, registrar of Yama, 207, n. 3.
Chitraka, a prince, 435.

Chitraketu, s. of Vadishfha, 83, n. 8.

Chitrakdfa, a mountain, 180, n. 3.

Chitrakdfd, a river, 185, n. 80.

Chitralekhd, friend of Ushd, 592.

Chitrdngada, s. of S^dntanu, 459.

673

I N D E X,

Chitraratha, k* of the Gandharbas, 153, n, i,
8. of Rushadru, 420, s, of Dharmarathai 445.
B. of Usb^, 461.

Chitraratha^ a river, 1 84.

Chitrasend, a river, 182.

Chitropald, a river, 184.

Cholas, a people, 193.

Chronology, system of, 22. of the kings of the
Kali age, 484.

Chulakd or Chulukd, a river, 182.

Chunchu, a prince, 373.

Chvavana, a sage, 354. s. of Mitrdyu, 454. s. of
Suhotra, 455.

Cleanliness, rules of, 300.

Clepsydra, water clock, described, 631.

Clouds, how formed, 230. classes of, 231,0.3.
the shell of the universe, ib.

Colebrooke, notices of the Vedas, i. of the Pura-
das, V. of the Sdraswata Brahmans and lan-
guage, Ixvii.

Colonization of India, Ixv.

Cosmogony of the Hindus, 10. analogies with
ancient, 13, note.

Creation, accounts of, 11. 34. 39. (primary),
mode of, 13. course of, 14. various kinds of,
36. (secondary), periods of, 27. kinds of, 35.
of mankind, 36. of properties, 37. a property
of Brahma, 2 1 . function of Vishdu as Brahm^

1 9, &c.

D.

Dadhicha, a sage, reproves Daksha, 63.

Dadhividarbhas, a people, 183, n. 141.

Ddhas, a people, 192, n. 100,

Dahana, a Rudra, 121, n. 17.

Dahragni, a name of Agastya, 83, n. 5.

Daityas, eldest sons of Ka^yapa by Diti, 124,
n. 28. defeated by the gods, 77. obtain the
sovereignty of the earth, 126. overcome the
gods, 335. fall into heresy, and are subdued,
338. oppress the earth, 493.

Daksha, a Prajdpati, 49. born from Brahmd’s
thumb, 50, n. 2. 348. marries Prasdti j their
twenty-four daughters, 54. his sacrifice, 6t.
spoiled by Virabhadra, 65. propitiates S^iva,
69. s. of the Prachetasas, 115. his daughters,
ib. 1 1 7. chief of the patriarchs, 153.

Daksha-s^varfii, ninth Manu, 268. his sons, ib.
s. of Daksha, ib. n. 8.

Dakshifid, d. of Ruchi, married toYajna, 54,0.9.

Dala, a prince, 386.

Ddlaki, teacher of the Rig.veda, 278, n. 10.

Dama, a prince, 353.

Ddmaliptas, a people, 192, n. 10 1.

Dambha, * hypocrisy,' s. of Adharma, 55, n. 14.

D^avas, enemies of the gods, 72. children of
Danu, 147.

Dafida, s, of Dharma, 55. s. of Ikshw&ku, 359.
killed by Sudyumna, 35i> n. 7.

DaMa, a measure of time, sixty Vikalas, 23, n. 3.

Dafidaka, a forest, 351, n. 7.

Danshfrifias, sharp-toothed animals, progeny of
Krodhavas^, 149, n. 17.

Dantavaktra, s. of Vriddhasarman, 437,

Danu, d« of Daksha, w. of KaSyapa, 122.

Daradas, a people, 195.

Darpa, s. or Dharma, 55.

Daiiakas, a people, 191.

Dar^apaurfiam^a, half- monthly sacrifice, 275,

n, I.

Diruka, sent by Krishfia to Ai^una, 611.

D&rufia, a hell, 207. sins punished in, 208.

Darvan, s. of Usinara, 444.

Darvas, a people, 192.

Ddrvi, a country, 191.

D^a, name for a S^iidra, 298.

Da^am^ikas, a people, 194.

Da^ap&rSwas, a people, 192, n. 93.

Da^aratha, s. of Mulaka, 383. s. of Aja, and
father of Rdma, ib. s. of Navaratha, 422. s. of
Suya^as, 470.

Da^&rha, a prince, 422.

Dasdrfias, a people, 186. 187. 192.

Dusdrfid, a river, 185, n. 80.

D4si, a river, 184.

Da^ividarbhas, a people, 193.

Dattdtreya, s. of Atri, 83.

Dattoli or Agastya, s. of Pulastya, 83. a Rishi,
261.

Daughters of Daksha, twenty-four, married to
Dharma and the patriarchs, 24. fifty, 115.
sixty, married to Dharma, Ka^yapa, Soma, &c.
119.

Day (and night) of mortals; of the gods, 23. of
Brahmd, 25. of a Manu, 26, n. 9. division and
length of, 223.

Days, of the moon, held sacred by the Vaish.
fiavas, 145, n. 3.

Day&, ‘clemency,’ w. of Dharma, 55, n. I2.

Deities, thirty-three, 123, n. 27.

Devabh^a, s. of S’ura, 436.

Devabbljti, a prince, 47 1 .

Devadan^a, teacher of the Atbarva-veda, 282.

Devagiri, or Deogur, a mountain, 180, n. 3.

Devahdti, d. of Swdyambhuva Manu, 54, n. 7.

Devaka, s. of Ahuka, 436. s. of Yudhishfhira, 459.

Devaki, d. of Devaka, w. of Vasudeva, 436. mo-
ther of Krishfia, 502.

Devakuly^, d. of Paurfiamdsa, 82, n. 2.

Devakdfa, a range of mountains, 17 1.

Devala, s. of the Vasu Pratyiisha, 120. a sage, s.
of Krisdi^wa, 123, n. 26.

Devakshatra, a prince, 422.

Devamidhusha, s. of Vrishfii, 425, n. 8. s. of
Hridika, 436,

Devamitra, teacher of the Rig-veda, 277, n. 7.

Dev&nika, a prince, 386.

8 I

674

INDEX.

Dev&pi, s. of Pratipa, 457. becomes an ascetic
and an apostate, 458. still living, 487.

Pevarakshita, s. of Devaka, 436. another prince,
k. of the sea-coast, 480.

Devaraksbitd, d. of Devaka, 436.

Devarata, s. of Suketu, 390. s. of Visw&mitra,
404. 8. of Karambhi, 423.

Devarshis, divine sages, 284, n. 8.

Deva-s&variii, thirteenth Manu, 268, n. 8.

Deva^ravas, s. of S'dra, 436.

Devavat, s. of Aknira, 435. s. of Devaka, 436.

Devavriddha, s. of S^atwata, 424.

Devatithi, a prince, 457.

Deva-yajna, * burnt-ofterings/ 294, n. 3.

Devaydni, d. of Uikinas, w. of Yaydti, 413. story
of, ib. n. 3.

Devi, w. of S^iva, 64.

Devi-bh^igavat, said to be the genuine Bh^avata,
XXX. notice of, Ivi.

Devikd, a river, 182. the Deva or Goggra, n. 12.

Devikota, a city, 593, n. i.

Devotion of contemplation, 65 1 .

Dhanaka, a prince, 417.

Dhananjaya, a serpent, s. of Kadru, 149. aVydsa,
273-

Dhan^yus, s. of Purtiravas, 398, n. i.

Dhaneyu, a prince, 447.

Dhanishfh^, a lunar mansion, 226, n. 21.

Dhanur.veda, military science, 284.

Dhanwantari, produced from the ocean, 76. s. of
Dirghatamas, 406. teacher of medical science,
284. 407.

Dhdrand, fixation of thought, 656.

Dharafii, d. of the Pitris, 84. w, of Mem, ib. n. 1 1.

Dharbaka, s. of Ajdtadatru, 467.

Dharma, a Prajdpati, and s. of Brahmd, 49, n. 2.
marries thirteen daughters of Daksha, 54. their
children, 55, ti. 73. marries ten daughters of
Daksha, 115. 1 19. their posterity, 120. s. of
Gandhdra, 443. s. of Suvrata, 465.

Dharma, ' law,* 284.

Dharmadris, s. of ^waphalka, 435.

Dharmadhwaja, k. of Mithild, 645.

Dharmaketu, a prince, 409.

Dharman, a prince, 463.

Dharmanetra, s. of Haihaya, 416.

Dharmdrafiya, a city, 399, n. 9.

Dharmaratha, a prince, 445.

Dharma-sdvarfii, eleventh Manu, 268. his sons,
ib. s. of Dharma, ib. n. 8.

Dharshtfaka, a race of Kshatrlyas, 358.

Dhdtd (Dhdlri), s. of Bhrigu, 59.

Dhataki, s. of Savana, 200. division of Pushkara-
dwipa, ib.

Dhdtri, s. of Vishfiu and Lakshmi, married to
Ayati, 82.

Dhava, a Vasu, 1 20.

Dhenuka killed by Balardma, 517.

Dhenukd, w. of Kirttimat, 83, n. 3.

Dhi, w. of Manyu, 59, n. 4.

Dbimat, s. of Virdt, 165. s. of Purdravas, 398,

DMshafid, w. of Havirdhdna, 106. w. of Kri-
sddwa, 133, D. 26.

DhridliaDeim, a prince, 453.

Dhridhddwa, s. of Dhundhumdra, 362.

Dhrishtfa, s. of Vaivaswata, 348. his sons, 358.

Dhrishtfadyumna, s. of Drupada, 455.

Dhrishfaketu, s. of Satyadhriti, 390. s. of Suku-
mdra, 409. a. of Dhrishfadyumna, 455.

Dhrishfasarman, s. of S^waphalka, 435.

Dhrita, a prince, 443.

Dhritamati, a river, 184.

Dhritardshfra, a serpent, T49, n. 16. a king, s. of
Vichitravirya’s widow by Vydsa, 459.

Dhritardshfrd, d. of Kadyapa, 149, n. 13.

Dhritavati, a river, 183. and n. 38.

Dhritavrata, a Rudra, 59, n. 4. a prince, 446.

DhritI, ‘ steadiness,* d. of Daksha, w. of Dharma,
54. w. of a Rudra, 59, n. 4.

Dhriti, s. of Vitihavya, 391. s. of Babhru, 422.
s. of Vijaya, 446.

Dhritimat, s. of Kirttimat, 83, n. 3. s. of Yavi-
nara, 453.

Dhruva, s. of Uttdnapdda and Suniti, his story,
86. worships Vishdu, 88. performs penance,
90. Vishfiu elevates him to the sphere of the
north pole, 96. name of a Vasu, 120. s. of
Rantindra, 448.

Dhmva, the polar star, where situated, 228. his
revolutioiis, 230. 240.

Dhruvasandi, a prince, 387.

Dhdmaketu, s. of Krisddwa, 123, n. 26. s. of
Trinavindu, 353> n. 25.

Dhumrakeda, s. of Prithu, 106, n. 1.

Dhumrddwa, k. of Vaisdli, 354.

Dhundhu, a demon, 361.

Dhundumdra, name of Kuvalayddwa, 361.

Dhurundharas, a people, 187.

Dhudulyd, a river, 183, n. 39.

Dhdtapdpd, a river, 182.

Dhiiti, an Aditya, 122.

Dhydna, ‘ meditation,’ 657.

Dikshd, w. of Ugra, 59. w. of Vdmadeva, ib. n. 4.

Dilipa, 8. of Ansumat, 379. name of Khafwanga,
383. s. of Riksha, 457.

Dlptimat, s. of Krishfia, 391.

Dirghabdhu, a prince, 383.

Dirghatamas, s. of K^ir^d, 406. s. of Utathya,
444, n. 12.

Did, ‘ space,* presides over the ear, 17, n. 28.

Dis, a river, 182.

Didd, w. of Bhfma, a Rudra, 59.

Dishfa, 8. of Vaivaswata, 348, n. 4.

Dissolution * pralaya,’ of four kinds, 50,630,634.

Dili, d. of Daksha, w. of Kadyapa, 122. mother of
the Daityas, 123. of the Maruts, 15 1.

INDEX.

675

Divdkara^ a prince, 463.

Divaratha, a prince, 445.

Divaspati^ Indra of the thirteenth Manwantara,
269.

Diviy&ta, s. of Puniravas, 398, n. i.

Divinities presiding over the senses, 17, n. 38.
classes of, 123. of the different Manwantaras,
260.

Divod^a, s. of Bhimaratha, k. of K^i, 407. ex-
pelled from Benares, ib. n. 12. 410, n. 17. s.
of Bahwa^wa, 454.

Divya, s. of S^atwata, 424.

Dosh^, w. of Kalpa, 98, n. i.

Dragons, children of Suras&, 149.

Drau^i, a Vyfisa, 273.

DraviAa, s. of Prithu, 106, n. i. s. of the Vasu
Dhava, 120.

Dr^viras, a people, 192*

Drid'hadhanush, a prince, 45 2,

Dridhasena, a prince, 465.

Dhridh^yus, s. of Purtiravas, 398, n. i.

Drishadwati, a river, the Caggar, 181. and n. 7.
mother of Prasensyit, 362, n. 18.

Dro^a, father of Aswatthdman, 454. a mountain,
180, n. 3.

Drotiakas, a people, 196.

Drumd, a river, 185, n. 80.

Drupada, s. of Prishata, 455.

Druhyu, s. of Yaydti, 413. k. of the west, 415.
his descendants, 443.

Duh^dsana, s. of Dhritardsht'ra, 459.

Dukha, * pain,* son of Naraka, 56.

Durdama, s. of Bhadrasrenya, 407. n. 12. 417.

Durga, a strong hold, 46, n. 6.

Durgd, her exploits alluded to, 499. worshipped
at Fifhasthdnas, ib. n. 26.

Durgd, a river, 183. 184.

Durgalas, a people, 190.

Durgd Mdhdtmya, account of Durga's exploits,

XXXV.

Durgama, s. of Vasudeva, 439.

Duijana-mukha-chapefikd, tracts on the Bhdga-
vata, xxix.

Durjayanta, a mountain, 180, n. 3.

Durmada, s. of Vasudeva, 439.

Durinitra, a prince, 478, n. 67.

Durmukha, a serpent, 149, n. 16.

Durvdsas, a sage, s. of Atri, 70, n. i. 83.

Duryaman, a prince, 443.

Duryodhana, s. of Dhritardshtra, 459.

Dushyanta, s. of Anila, 448.

Duties of castes and orders, 291.

Dwajinyutsavasanketas, a people, 193.

Dwdpara, third Yugaor ^age,’ its duration, 23, n.4.

Dwdrakd, built by Krishna, 566. submerg^ by
the sea, 613.

Dwesha, * hatred/ one of the five afflictions, 34,
n. 2.

Dwimiffha, s. of Hastin, 452.

Dwimdrddan, s. of Kadyapa, 147.

Dwipas, * insular continents,* seven principal, 166.
their kings, divisions, inhabitants, Ac. 197, 'et seq.

Dwivida, a monkey, killed by Balardma, 605.

Dynasties, of the sun, 348. of the moon, 398. of
future kings, 461.

Dyumat, s. of Va^ishfha, 84, n. 8.

Dyutimat, s. of Priyavrata, k. of Krauncha-dwipa,
162. his sons, 199. s. of Prdda, 82. s. of Pddd'u,
ib. n. I.

E.

Earth, the element, 16. the world, raised by tlie
Vardha, 30. subdued by Prithu, 103. milked
by various beings, 104. description of, 166.
supported by S'esha, 206. destruction of, 631.

the goddess, dialogue with Vishdu as the

Vardha, 29. song of, 487. oppressed by the
Daityas, applies to Brahmd, 493. mother of
Naraka, propitiates Krishiia, 582.

Earrings, produced from the ocean, given to Aditi,
78, n. restored by Krishda to her, 584.

Egg of the world, how formed, 18. common
symbol amongst the ancients, 18, n. 30. abode
of Vishffu as Brahmd; how composed; in-
vested by the principles of creation, 19.

Eka, synonyme of Mahat, 15, n. 22.

Ekachakra, a Danava, 147.

Ekapddukas, a people, 187,

Ekavinsa, hymns from Brahmd, 42.

Ekoddishlfa^rdddha, rules of, 316.

Eldpatra, s. of Kadru, 149.

Elements, evolution of from primary matter, 14.
subtile rudiments, how produced, 16. gross or
sensible ; number and production, ib. successive
investment and participation of properties, ib.
n. 25. disposition of, 214. successive resolu-
tion of into their origin, 635.

Ellis, notice of the Vedas, i.

Ether, the element, 16. see Akdsa.

Expiation, efficacy of, 210.

F.

Fa-hian, travels in India, 354, n* 25.

Fever, contends with Krishda, 594.

Fire, the element, same as light (see Tejas), 16.
the deity : see Agni.

Fires, original, forty-nine in number, 84. made
threefold by Furdravas, 397.

Food, rules for taking, distributing, &c. 306.
offered at S^rdddhas, 315.

G.

Gabhastimat, a division of Bhdrata-varsha, 175.
a division of Pdtdla, 204.

Gachchas, a people, 192, n. 95.

Gada, s. of Vasudeva, 439.

Gddhi, 8. of Ku^dmba, 399. s. of Kuiiika or Ku-
dandbha, ib. n. 10.

Gahvaras, a people, 196, n. 159.

676 I N D E X.

Gajavithi, a division of the lunar mansions, 326,
n. 1.

Gdlava, teacher of the white Yajush, 281, n. 5.

Games, public, celebrated by Kansa, 551 . and 0,4.

Gandaki, a river, 182. the Gandak, ib. n. 16.

Gandhamadana, a mountain south of Meru, 168.
a forest, 169. a mountain ridge from the foot
of Meru, ib. name of Ketumdla-varsha,
n. 13. one of the seven ranges of Bbdrata, 180.

Gandhamojavdha, s. of S^waphaika, 435.

Gdndh&ra, a prince, 443. a people, ib. n. 2.

Gandh&ras, a people, 191.

G4ndharba, a division of Bhdrata-varsha, 175.

Gandharbas, proceed from Brahmi, 41. children
of Arisht'd, 150. of Vdch, ib. n. 21. assail the
Nfigas, 370.

Gandharba-loka, heaven of S'ddras, 48, n. 10.

Gdndharba-veda, musical science, 284.

Gandharbi, d. of Surabhi, parent of horses, 150,
n. 19.

Gandini, d. of Kdsir^ja, 431.

Gandiisha, s. of S'ura, 437.

Gane^a Upa-pur6Aa, notice of, Ivii.

Gangd, d. of Himdvat, 85, n. 11. d. of Daksha,
w. of Dharma, 119, n. 12.

Gangdj the river Ganges, her descent from hea-
ven, 170. divides into four rivers, ib. into
seven, 171, n. 12. river of Bh^rata, 180. pro-
ceeds from Vishhu’s toe, 228. sanctity of, 229.
brougiit down on earth by Bhagiratha, 379,

Gangadwdra, a place, 62.

Gara, s. of Usinara, 444.

Gardhabas, a race of kings, 474. 475, n. 64.

Garga, a sage, learnt astronomy from Stesha, 206.
performs the initiatory rites of Krishha and
Rdma, 508. a prince, s. of Bhavanmanyu, 450.

Gargabhdmi, a prince, 409, n. 15.

Gargya, a prince, 409, n. 15.

G^rgya, teacher of the Rig-veda, 27^ a Brahman,
the father of Kdlayavana, 565.

G^gyas, descendants of Garga, s. of Bhavan-
manyu; become Brahmans, 451.

Garuda, king of birds, s. of Kadyapa, and Vinat^,

Gdruda, a Puiiha, 284. analysis of, liii.

Gati, w. of Pulaha, 55, n. 12.

Gdtra, 8, of Va^isht'ha, 83.

Gdtravat, s. of Krishha, 591.

Gauri, w. of S'iva, 60. w. of Virayas, 82, n. 2.
w. of Yuvand^wa, changed to the Bdhudd river,
362, n. 18. d. of Antinara, 448, n. 9.

Gauri, a river, 183.

Gautama, a Prajdpati, 49, n. 2. a Rishi, 264.
husband of Ahalyd, 454.

Gavya, * flesh* or * produce of kine offered to
the Pitris, 332.

Gaya, s. of HavirdhaAa, zo6. s. of Nakta, 265.
a. of Sudyumna, 350,

Gayatri, metre from Brahmd, 42. verse of the
Vedas, 222, n. 13,

Ghatasrinjayas, a people, 193.

Ghatotkncha, s. of Bhima, 459, n. 5. 460.

Ghoratd, ‘ terror,’ a property of sensible objects,

17. n- *7-

Ghosha, s. of Lamba, 1 20.

Ghoshavasu, a prince, 471.

Ghritdchi, a divine nymph, 150, n. 21.
Ghritaprishfha, s. of Priyavrata, 162, n. 2.
Ghriteyu, a prince, 447.

Ghritsamada, s. of Suhotra, 406.

Giri, a prince, 435.

Girigahvaras, a people, 1 96.

Girivraja, a city in Magadhd, 399, n. 9.

GobhaAu, s. of Vahni, 442.

Goghnatas, a people, 1 87.

Goddvari, a river, 176.

Gods, proceeded from Brahma, 40. overcome by
the demons, 72. churn the ocean, 74. classes
of; children of Dharma, 120. ofKadyapa, 122.
Gohamuka, a mountain, 180, n. 3.

Golaka, teacher of the Rig-veda, 277, n. 8.

Gold, land of, 202.

Go-loka, heaven of KrishAa, 48, n. lo, 214,

n. 3-

Gomanta, a mountain, 180, n. 3,

Gomantas, a people, 187, n. 29.

Gomati, a river, 182. in Oude, n. x6,
Gomatiputra, 473.

Gopas, inhabitants of Gokula, 506. go to Vrin-
ddvana, 509. associates of KrishAa in his sports*
511. &c.

Gopdlakakshas, a people, 192.

Goparashtfras, a people, 187.

Gopis, wives of the Gopas, their sports with
Krishha, 531. their grief at his departure, 544,
Goswahi, teacher of the Rig-veda, 277.

Gotama, a Vydsa, 273.

Gotras, families of Brahmans, 405, n. 23.

Gova, a country, 187, n. 34.

Govarddhana, a mountain, 180, n. 3. worshipped
by the Gopas, 525. lifted up by Krishha, 527.
Govinda, a name of Krishna, 528, n. 2.

Govithi, a division of the lunar mansions, 226,
n. 21.

Grains, esculent, 46. sacrificial, 47.

Grdmahis, attendants on the sun, 234, n. 2.
Greeks, called Yavanas or Yonas, 194, n. 144.
GridhrM, d. of Ka^yapa, parent of vultures, 148,
Grihashtfha, ' householder,^ duties of, 294. fixed
duties, 300. miscellaneous duties, 310,

Guhas, kings of Kaiinga, 480.

Gunas, cjudities of goodness, foulness, and dark-
ness, 34, n. I.

Gupta, name for a Vaii^ya, 298.

Guptas, a race of kings, 479, coins of, 480,
n. 70.

INDEX.

677

H.

Haihaya^ a prince of the Y&dava race, 4x6.
Haihayas, a tribe, conquer B4hu, 373. conquered
by Sagara, 374. five divisions of, 41B, n. 30.
Scythian origin of, ib. invade K^i, 410,
n. 17.

Hair, how worn by ancient nations, 375, n. 17.
Haitukas, a class of heretics, 345.

H&la, a prince, 473.

Hansa, a mountain, 169.

Hara, a Rudra, 121.

Hari, name of Vishfiu, 7, n. i, &c. see Vishfiu.
Hari or Hari-varsha, a country, 168.

Harike^a, a solar ray, 236, n. 3.

Haris, a class of deities, 122, n. 20. 262.
Hari^chandra, a prince, s. of Tri4anku, 372.

raised to heaven, ib. n. 9.

Harii^ravd, a river, 183.

Harita, a prince, s. of Yuvand^wa, 369. s. of
Rohitddwa, 373. s. of Paravrit, 420. k. of
Videha, 421, n. 13.

Haritas, a class of deities, 268.

Hdritas, sons of Harita ; Brahmans, 369, n. 3.
Haritddwa, s. of Sudyumna, 350, n. 6.

Hari-vansa, notice of, Iviii.

Harivarsha, s. of Agnidhra, 162. k. of Nishadha,
163. a country, 168.

Harsha, s. of Rama, 55.

Harshavarddhana, a prince, 412.

Haryyaksha, s. of Pritliu, 106, n. i.

Haryyanga, a prince, 445.

Haryyadwa, s. of Drid'hddwa, 362. s. of Prisha-
dadwa, 371. s. of Drishfaketu, 390. s. of
Chakshu. 453.

Haryadwas, sons of Daksha, 1 17.

Haryatmd, a Vydsa, 273.

Hastd, a lunar mansion, 226, n. 21.

Hastin, s. of Suhotra, 451.

Hastinapur, founded by Hastin, 452. washed
away by the Ganges, 461. undermined by Ba.
lardma, 602.

Hastisomd, a river, 182.

Havirbhd, w. of Pulastya, 55, n. 12. 83, n. 5.
Havirdhafia, s. of Antarddhi, 106.

Havishmantas, a class of Pitris, 321, n. i.

Havya, s. of Atri, 83, n. 4.

Havyavdhana, s. of S^uchi, 84, n. 9.

Haya, a Yddava prince, 416.

Hayadiras, d. of Vrishaparvan, 147. d. of Vai-
swdnara, and w. of Kratu, ib. n. 7.

Hema, a prince, 444.

Hemd, a river, 183.

Hemachandra, k. of Vaisdli, 354.

Hemakdfa, range of mountains, 167.

Heretics, sects of, 47. Jains, Bauddhas, &c. 338.

sin of conversing with, 345.

Hermit, duties of, 295.

Heti, a Rdkshas, 233.

Himavat, k. of mountains, 153, u. 1. snowy
range, 167.

Hindus, origin and first settlements of in India,
Ixv.

Hirafimaya, a country, 168.

Hirafivat, s. of Agnidhra, 162. k. of S^weta-dwipa,
163.

Hirafivati, a river, 183.

Hirafiyagarbha, name of Brahmd, 7, n. 1 .

Hirafiyakadipu, s. of Kadyapa and Diti, 123. k. of
the Daityas, 124. his power, 126. enmity to
Vishfiu, 127. put to death by him as Nara*
sinha, 145, n. 2.

Hirafiydksha, s. of Kadyapa and Diti, 123.

Hirafiyandbba, teacher of the Sdma-veda, 282. a
prince, pupil of Jaimini, 386.

Hirafiyaretas, s. of Priyavrata, 162, n. 2.

Hirafiyaroman, a Lokapdla, s. of Marichi, 83. s. of
Paijanya, regent of the north, 153. 226.

Hldda, s. of Hirafiyakaiiipu, 1 24.

Hladini, a river, 17 1, n. 12.

Horse of Indra and of the sun produced at the
churning of the ocean, 78, n. 8.

Horses of the sun, 218. of the moon, 238. of
Mercury and Venus, 239. of Mars, Jupiter,
Saturn, Rahu, and Ketu, 240. of Krishna’s
car, 429.

Hospitality, duties of, 305.

Householder, duties of, 294. 300. 310.

Hotri, reciter of hymns, 276.

Hraswaroman, a prince, 390.

Hri, ^modesty,’ d. of Daksha, w. of Dharma, 55,
n. 12.

Hridika, a Yfidava prince, 436.

Hrishike^a, name of Vishfiu, 2. lord of the senses,
2, n. 2.

Hufias, a people, 177. and n. 6. 194.

Hut^na, god of fire, 72.

Hylozoism, of Cud worth, 32, n. 8.

Hymn, to Vishfiu, by Earth, 29. by Brahmd and
the gods, 72. to ori, by Indra, 78. to Vishfiu,
by Dhruva, 93. by the Prachetasas, 108. by
Prahldda, 141. by Brahmfi, 494. to Krishiia,
by Kdliya, 515. by Akrfira, 547. by Adili, 585.

Hypostases, three of Vishfiu; a similar triad
known to the ancients, 7, n. i.

1.

Ignorance, fivefold ; origin of beings, 34. nature
and cause of, 649.

Id'fi, d. of Daksha, w. of Ka^yapa, 122.

Idhmadhwaja, s. of Priyavrata, 162, n. 2.

Idvatsara, third cyclic year, 224.

Ijikas, a people, 191.

Jyyfi ‘ oblation,* from Brahm^, 42, n. 2 1 .

Ikshu, a river, 185, n. 80.

Ikshuk (Ikshudfi), a river, 182, n. 15.

Ikshum^avi (Ikshumilind), a river, 182, n. 15.

Ikshwfiku, s. of Vaivaswata, 348. his sons, 359.

8 K

678

INDEX.

lla, s. of Vaiyaswata, 349, n. 5. lias of the Pbod-
nicians^ ib.

IM, d..of Vaivaswata, 349. changed to a man^
350. mother of Purdravas, ib. w. of a Rudra»
59» n. 4. w. of Vasudeva^ 439» n. 2,

Ilavila, 8. of Da^aratha, 383.

llavili^ w. of Vi^ravas, 83, n. 5. d. of Trbiavindu,
353* of Pulastya^ ib. n. 24.

Il^vrita^ 8. of Agnidhra* 162. k. of llavrita, 163.

Ildvrita^ a country, i68.

llwaia, 8. of Hlida, 147, n. i . 8. of Viprachitti, 148.

Immortals, creation of^ 36.

Impurity from death of relation8, 316.

India, civilization and colonization of, Ixv.

Indra, k. of the gods, 153. presides over the hands,
17, n. 28. husband of Siacbi, 70. cursed by
Durvdsa, 71. praises S>r$, 78. divides the em>>
bryo of Did, 152. one of the Vy^as, 272. born
as Gidhi, 399. expelled by the sons of Raji,
411. recovers his power, 412. worshipped by
the Gopas, 523. rains on Gokula, 526. does
homage to Krishda, 528. contends with KrishAa
for the P^rij&ta tree, 585. is defeated, 586.

Indras of the Manwantaras ; of the second, 260.
third, 261. fourth and hfth, 262. sixth, 263.
seventh, 264. eighth, 267. ninth, tenth, ele-
venth, twelfth, 268. thirteenth and fourteenth,
269.

Indra-dwipa, a portion of Bhdrata-varsha, 175.

Indradyumna, s. of Sumati, 164.

Indrakila, a mountain, 180, n. 3.

Indra-loka, heaven of Indra and Kshatriyas, 48,
n. 10.

Indrapramati, teacher of a Sanhidl of the Rig-
veda, 277,

Indra-sdvanfii, fourteenth Manu, 268, n. 8.

Indriydtmd, name of Vishnu, 2, n. 2.

Iravat, s. of Aijuna, 460.

Mvad, w. of a Rudra, 59, n. 4.

Ir&vad, a river, 181. the Ravi or Hydraotes, ib.
n. 9.

I4^na, a Rudra, 58.

Isha, a month, 225.

Fswara, one with VishAu, 2. active deity, ib. n. 3.
synonyroe of Mahat, 15, n. 22. a Rudra, 121,
n. 17.

Itihdsa, ‘historical tradition,’ taught by Vydsa, 276.

Idkas, a people, 191, n. 80.

Ivflaka, a prince, 472.

J.

.Tdbilas, students of a branch of the white Ya-
jush, 281, n. 5.

.lagati metre, from Brahm^, 42.

Jahnu, s. of Suhotra, drinks the Ganges, 398.
8. of Kuru, 455.

J&hnavi, a name of Gang^ 398.

Jaimini, pupil of Vy^a, 276. teacher of the SAma-
veda, 282.

Jain faith adopted by the sons of Riyi, 412, n. i.

Jain mendicant, an illusion of VishAu, 338.

Jains, noticed in the Bhiigavata, x64« n. 7. origin
of, 339.

Jaitra, the chariot of KrishAa, 610.

JaJ&li, teacher of the Atharva-veda, 283.

Jaieyu, a prince, 447.

Jamadagni, a sage, 264. s. of Richika, 400. father
of Parai^uiAma, 40 t . killed by the sons of KArt*
tavirya, 403.

JAmbavat, kills the lion that slew Prasena, 426.
overcome by KrishAa ; gives him his daughter,
427.

JAmbavati, w. of KrishAa, 427.

Jambu, a continent in the centre of all, 166. a
tree on GandhamAdana ; gives name to Jambu-
dwipa ; name of a river, 1 68.

Jambu-dwipa, a continent, 166.

JAmbunada, heavenly gold, 168.

Jambunadi, a river, 171, n. 12. 184.

Janaka, k. of MithilA, 389. second of the name,
same as Sfradhwaja, 390, n. 4. k. of MagadhA,
466. a general title of Maithila kings, 645, n.

Janakpur, a city, 389, n. 3.

Jana-loka, heaven of saints, 48, n. lo, site of,
213. remains during a pralaya, 631.

Janamejaya, k. of VaisAH, 354. s. of Puranjaya,
444. s. of Puru, 447. s. of Parikshit son oif
Kuru, 457. s. of Parikshit son of Abhimanyu,
461.

JanArddana, a name of Vishnu, 19, See,

JAngalas, a people, 185. 192.

Jantu, s. of Somaka, 455. s. of Sudhanwan, ib.

JarA, 8. of Mrityu, 56. a hunter who kills KrishAa,
612.

JarA, a female Aend, who unites the two parts of
Jarasandha, 456.

JAradgava, S. portion of the planetar}^ sphere,
226, n. 21.

JAradgavi, a division of the lunar mansions, 226,
n. 21.

JarAsandha, s. of VrihAdratha, 456. attacks Ma-
thurA, 563.

JaratkAru, a VyAsa, 273.

JArudhi, a mountain, 169.

JAtas, a branch of the Haihayas, 418, n. 20.

JatAyu, 8. of AruAa and S'yeni, 149, n. 13.

JAthara, a range of mountains, 171.

JafharAgni, name of Agastya, 83, n. 5.

Jafharas, a people, 187.

Jaya, a prince, 390.

JayA, d. of Daksha, w. of KrisAiSwa, 123, n. 26.

Jayadratha, s. of Vrihanmanas, 445. s. of Vrihat-
karman, 452.

Jayadhwaja, s. of KArttavirya, 418.

Jayanta, a Rudra, 121, n. 17.

Jayantapur, a city, 389, n. 3.

Jayas, a class of deities, 122, n. 20.

INDEX.

679

Jayasena> a. of Adina, 412. a. of S^abhauma,

457-

Jfaaijhara, a. of Hiradyiksha, 147.

Jillikaa, a people, 192.

Jimiita, a prince, 422.

Jnyaiia, 'wiadom,* epithets of according to the
Yoga, 156, n. 6.

Jrimbhik&, * yawning,* a form of Brahm&, 40, n. 15.
Jyimagha, a prince, 420. conquers Madhyadeto,
4*1* “• *3-

Jyeshfha, a month, 225, n. 19.

Jyeshfh^ or Alakahmi, produced from the ocean,
78, n. a lunar mansion, 236, n. 21.

Jyotirath6, a river, 183.

Jyodsh, * astronomy,' an Anga of the Vedas, 284.
Jyotishmat, s. of Priyavrata, k. of Sdka-dwipa,
162. his sons, 198. a sun, 632.

Jyotsui, * dawn,' a form of Brahmd, 40.

K.

Ka (or Praj^pati), presides over the generative
organs, 17, n. 28.

Kabandha, teacher of the Atharva-veda, 282.
Kachchas (Kachchiyas), a people, 190, n. 68.
Kadamba, a tree on Mandara, 168. yields a spi-
rituous extract, 571.

Kadru, d. of Daksha, w. of Ka4yapa, 122. mother
of the serpents, 149.

Kaikeya, s. of S^ivi, 444.

Kaikeyas, sons of Dhrishtaketu, 437.

Kailakila Yavatias, a race of kings, 477.

Kail^sa, a mountain, 172.

Kai^ika, s. of Viderbha, 422.

Kfyingbas, a people, 196, n. 163.

K&kamukhas, a people, 187, n. 22.

K^kas, a people, 193, n. 142.

Kdkarvarha, a prince, 466.

Kukshas, a people, 190.

Kaksheyu, a prince, 447.

Kakubha, a mountain, 180, n. 3.

Kakud, d. of Daksha, w. of Dharma, 1 19.
Kakudmin, name of Raivata, 355.

Kakutstha, s. of S'a^^a, 361. s. of Bhagiratha,
384. n. 15.

Kal&, d. of Kardama, w. of Marichi, 55, n. 12.
Kali, a period of thirty Kdshfhas, 22, n. 3. a
digit of the moon, 239, n. 2.

K&la, * time,' a form of Vishnu, 9. cause of the
world, ib. n. 12. connecting matter and spirit,
12.

K&la, a Rudra, 59, n. 4. s. of the Vasu Dhruva,
120.

K&li, d. of Daksha, w. of Ka^yapa, 122, n. 19.
Kdlanjara, a mountain, 169.

K&lajoahikas, a people, 189.

K&lakas, a class of Ddnavas, 148, n. 9.
K^akanjas, a class of D&navas. 148.

Kdlakeyas, a class of D&navas, 148, n. 9.

K&lan&bha, s. of Hirady^sha, 147, n. 3. s. of Vi.
prachitti, 146.

IC&ldnara, a prince, 444.

Kal&pa, a village, 387.

K6iasutra, a hell, 207.

K&latoyakas, a people, 189, n. 59.

Kilavas, a people, 193.

K6l&yani, teacher of the Rtg-veda, 278.

Kilayavana, s. of Gargya, 565. k. of the Yavanas,
ib. invades Mathur&, 566. destroyed by Mu-
chukimda, 567.

Kali, last Yuga or 'age;* its duration, 23, n. 4.
kings of, 461. commencement of, 486. vices
of, 486. 622. advantages of, 627.

Kdlikd, d. of Vaiswdnara, w. ofKa4yapa, 148.

K&lik&, Upa-pui^a, notice of, Ivii.

Kalinga, s. of Bali, 444.

Kalin^, a people, 177. and n.6. 185, n. 3. 1S8.
196.

K&lindi, w. of Krishiia, 578.

K^fya, a serpent, 149, n. 16. conquered by
Krishiia, 514. banished to the sea, 516.

Kalkalas, a people, 193.

Kalki Avatdra of Vi8h:du in the Kali age, 484.

Kalmdshap^da, a prince ; also Saud^, q. v. 380,
n. 1 1. 382. s. of Raghu, 384, n. 15.

Kalpa, s. of Dhruva, 98, n. i.

Kalpa, 'period of time,* calculation of, 24, n.6,
day of Brahm^; past or P&dma; present or
V&rdha, 25. Kalpas infinite, 25, n. 9. life of
Brahm^, 26, n. 9. minor Kalpas, ib. duration
of, 270. 631.

Kalpa, an Anga of the Vedas, 284.

Kalpas of the Atharva^veda, 283.

K&ina, s. of Brahmd, 50, n. 2. s. of Dharma, 55.
s. of Sahishfiii, 83, n. 6.

Kfimadeva, lord of the Apsarasas, 153, n. i.

K&magamas, a class of deities, 268.

Kdmflkshi, a form of Durg&, Ivii.

Kamakhy^, a form of Durgfi, Ivii.

K&mardpa, a country, I76.a77> n. 6. seat of pil.
grimage, Ivii.

Ki^bala, s. of Kadru, 149.

Kambalavarhish, s. of Andhaka, 435.

Kambojas, a people, 194. conquered by Sagara,
374. Caumogees, ib. n. 15.

Kampanfi, a river, 183.

Kdmpilya, s. of Haryyaiiwa, 454.

K&mpilya, a city, 187, n. 20. 452. 454, n. 49.

K&niy6, d. of Kardama, 83, n. 6. w. of Priya-
vrata, 162.

Kanakas, a people, 481.

Kanakhala, a village, 62, n. 2.

Kfinchana, s. of Bhima, 398.

K&hdu, a sage, his story, 1 10.

Kanishfhas, a class of deities, 269.

Kanka, s. of Ugrasena, 436.

Kanki, d. of Ugrasena, 436.

680

INDEX.

Kansa, 8. of Ugrasena, 436. warned of his death,
493. destroys the children of Vasudeva, 498.
sends demons to find and destroy Krishfia, 504.
sends Akrdra to bring Krishfia to Mathuri,
537. holds public games, 551. killed by Krish-
na. 558-

Kans^, d. of Ugrasena, 436.

Kansavati, d. of Ugrasena, 436.

K&ntikas, a people, 193.

Kafiwa, teacher of the white Yajush, 281. s. of
Apratiratha, 448. s. of Ajamid'ha, 452.

K^was, dynasty of, 471.

Kafiwdyanas, a race of Brahmans, 448.

Kanyak^ifias, a people, 191.

Kap&lin, a Rudra, 121.

Kaparddin, a Rudra, 121.

Kapi, a prince, became a Brahman, 451.

K&pi, a river, 183.

Kapila, a sage, destroys the sons of Sagara, 378.
a Ddnava, 147. a serpent, 149, n. 16. a moun«
tain, 169.

Kapild, a river, 183.

Kapil^^rama, hermitage of Kapila, 379.

Kapildswa, s. of Dhundhumara, 362.

Kapinjal^, a river, 183.

Kapotaroman, s. of Vrishtfa, 435.

Karabhanjikas, a people, 196.

Karakas, a people, 193.

Karambhi, a prince, 422.

Karandhama, s. of Khaninetra, 352. s. of Trai-
s^mba, 442.

Karatas, a people, 193.

Karatoyd, a river, 184.

Kardama, a Prajdpati, 49, n. 2. marries Devahfiti,
54, II. 7. their posterity, ib. s. of Pulaha, 83,
n. 6.

Karishakas, a people, 192.

Karishifii, a river, 182.

Karitis, a people, 188.

Karkkota, a serpent, s. of Radru, 149.

Karmasa, s. of Pulaha, 83.

Karma^reshtfha, s. of Pulaha, 83, n. 6.

Karfia, s. of Prithd, 437. found by Adhiratha, 446.

Karfiaprdvarafias, a people, 187, n. 22.

Karfidtfakas, a people, 192.

Karfiikas, a people, 192, u. 113.

Kdrtika, a month, 225, n. 19.

Kdrtikeyu, s. of the Krittik&s, 120.

Kdrttavirya, s. of Kritavirya, carries off the cow
of Jaraadagni, 402. takes Rdvana prisoner,
417. killed by Parai^urdma, 403. 417.

Karundhaku, s. of B'dra, 436.

Kardsha or Kdrusha, s. of Vaivaswata, 348. his
sons, 351.

Kdrushas, a people, 177. and n. 6. 186, n. 13.

Kfida, 6. of Suhotra, 406.

Kaseriimat, a division of Bhdrata-varsha, 175.

Kd4i, kings of, 406.

Kd^iko^alas, a people, 186.

Ka^irijja, s. of Kd4a, 406.

Kd^is, a people, 187.

Kaiimiras, a people, 191. 195.

Kashfha, d. of Daksha, w. of Ka^yapa, 1 22, n. 19.

Kdshtfhd, fifteen twinklings of the eye, 22, eighteen,
22, n. 3. five Kshafias, ib.

KdiSya, a prince, 452.

Kaiiyapa, a Prajdpati, 50, n. 2. marries the daugh-
ters of Daksha, 119. their progeny, 122. a
star, 241.

Ka^yata, s. of Paurfiaraa^a, 82, n. 2.

Kathdjava, teacher of the Rig-veda, 278.

Kaukundakas, a people, T93, n. 116.

Kaukuftfakas, a people, 193.

Kaumdra, kind of creation, 38, n. 13.

Kaumdrabhritya, a branch of medicine, 407, n. 1 1 .

Kaunkanas, a people, 193.

Kauravyas, a people, 192.

Kaurmma, a PuiMa, 284. see Kdrma.

Kaui^dmba, a city, 399, n. 9.

KauSalya, a prince, 386, n. 26.

Kaushdravi, a name of Maitreya, 3, n. 10.

Kaui^ijas, a people, 187.

Kau^ika, s. of Vasudeva, 439.

Kaui^ikas, descendants of Viswdmitra, 405. Gotras
or ‘tribes* of, ib. n. 23.

Kau4iki, a river, 182. the KoSi, ib. n. 16. for-
merly Satyavati, 400, n. 13.

Kaustubha, a gem produced from the ocean ;
worn by Vishfiu, 78, n.

Kaufilya, destroyer of the Nandas, 468.

Kdveri, a river, 182. the Caveri, ib. n. 24.

Kavi, 8. of Chdkshusha, 98. s. of Priyavrata, 162,
n. 2. 8. of Urukshaya, 451, n. 22.

Kavyas, a class of I^tris, 239, n. 3. a race of
Brahmans, 451, n. 22.

Kavyavdhana, s. of Pdvaka, 84, n. 9.

Kekayas, a people, 1 89.

Kenava, teacher of the Rig-veda, 278, n. 10.

Kerala, a country, 188. Keralas, a people, 192.

Ke^idhwaja, s. of Kritadhwaja,645. teaches Khdn-
d'ikya the Yoga, 649.

Ke^in, killed by Krishfia, 539.

Ke^ini, w. of Vi^ravas, 83, n. 5. w. of Sagara, 377.

Ketu, 8. of Sinhikd, 148, n. 10. his car and
horses, 240.

Ketumdla, s. of Agnidhra, 162. k. of Gandhamd-
dana, 163.

Ketumdla, a Varsha or ‘country,’ 169.

Ketumat, a Lokapdla, s. of R^as, regent of the
west, 84, n. 8. 153. 226. s. of Dhanwantari,
407.

Kevala, a country, 188, n. 39. a prince, 353.

Khafid'as or * portions’ of Bhdrata-varsha, 1 75.
portions of the Padma Purdda, xviii. of the
Skanda, xlvi.

Khadfap^i, a prince, 462.

INDEX.

681

Kh&AdIkya, s. of Amitadhwaja, 645. teaches Ke*
liidhwaja the expiation of a sin* 647.

Khanioetra^ a prince, 353.

Khanitra, a prince, 352.

Khaad, d. of Daksba, w. of Ka6yaj>a, 12a.

Khasikas, a people, 195, n. 157.

Kh&siraa, a people, 195.

Khasrima, s. of Viprachiiti, 148.

Khafwanga, a prince, 383.

Khefaka, a hamlet, 46, n. 6.

Khy&t!, ‘ celebrity,* d. of Daksha, w. of Bhrigu, 54.
synonyme of Mahat, 15, n. 32.

Kilakila, a city, 477, n. 66.

Kimpuruaba, s. of Anidhra, 162. k. of Heniakufa,
ib. a country or Varsha, 168.

Kings, of different orders of beings, 153. of the
solar race, 348. of Vai^^H, 354. of Mithil^
388. of the lunar race, 398. of 406. of
Mihishmatl, 416. ofChedl,432. ofAnga,44S.
of Magadhd, 456. 465. of future periods, 461,
of Vidi4a, 478, n. 66. of Mekali, 478. of Vin-
dhya, ib. n. 66. of the Mahishas, ib. of the
seven Koshalaa, 479. of the Naishadhas, ib. of
Padmavati, 479. of Magadh^ ib. of the sea-
shore, 480. of Kalinga, ib. of tlie Nish&das,
ib. of the Kali age, 482.

Kinnara, a prince, 463.

Kinnaras, with horses’ heads, from Brahm^ 43,

Kiritas, a people, 175. 190. 192,

Kirttl, d. of Daksha, w. of Dharma, 54. 1 19, n. 1 2.

Kirttimat, s. of Angiras, 83. s. of Uttdnap&da,
86, n. I . s. of Vasudeva, 439.

Kle^a, ‘ affliction of the soul,’ 34, n. 2.

Kokanakha.s, a people, 193, n. 124.

Kokarakas, a people, 193.

Konwa, a mountain, 180, n. 3.

K066 (Koka), a river, 184.

Ko4ala8, a people, 190, n. 79.

Ko4alas (seven), kings of, 479.

Kofavi, a goddess, 595.

Kratha, s. of Viderbha, 422.

Kratu, a Prajipati, 49. marries bannati, 54. s. of
Uru, 98.

Kratustbal4, a nymph, 233.

Krauncha, a Dwipa, 166. divisions, mountains,
rivers, people of, 199. a mountain dirided by
Kartikeya, 169, n. 10. an Asura, 170, n. 10. a
teacher of the Rig-veda, 277.

Kraunchi, d. of Ka4yapa, 149, n. 13.

KrikaAa, s. of Bhajamdna, 434.

Kruni, s. of Bh^jam^na, 424, n. 2. s. of U4iiiara,

Krimibhojana, a hell, 207. sins punished in, 208.

Krimlsa, a hell, 207. sins punished in, 308.

Kripa, a. of S^atyadhriti, 454.

Krip&, d. of S^alyadhriti, 454. w. of DroAa, ib. a
river, 185, n. 80.

Kri444wa, a sage, married to two of Daksha's

daughters, 119. their children, personffled wea-
pons, 123, D. 26. a king, s. of Sahadeva, 354.
8. of SaDhat44wa, 362.

KrishAa, s. of Vasudeva and Devaki, 440. 502.
an AvutAra of VishAu, 492, n 2, 3. of one of
Vish All’s hairs, 498. his birth, 503. brought
up by Nanda and Ya4odA, 453. kills PAtanA,
506. overturns a waggon, 508, throws down
two trees, 509. subdues and banishes KAliya,
5x2. is hymned by him. 515. prohibits the
worship of Indra, 524. lifts up Govarddhana,
527. made monarch of kine, 529. younger
brother of Indra, ib. n. 2. sports with the Go-
pis, 531. kills Arishfa, 536. kills Kesin, 539.
hymned by Aknira, 547. accompanies him to
Mathurfi. 548. kills Kansa’s washerman, 549.
makes KubiA straight, 550. breaks a bow, 551.
kills Kansa 8 elephant, 555. kills ChAAura, 557.
kills Kansa, 558. makes IJgrasena king, 560.
studies under SAndipani, 561. kills Pancliejana,
562. besieged in MathurA, 563. builds DwA-
rakA, 566. destroys KAlayavana, 567. goes to
DwArakA, 569. accused falsely of purloining the
Syamantaka jewel by killing Prasena, 426. re-
covers the jewel from JAmbavat, 427. marries
JAmbavati, ib. marries SatyabhAmA, 428. kills
S^atadbanwan, 430. discovers the jewel in AkrA-
ra’s possession, 432. acquitted of the theft, 433.
carries off Rukmini, 573. his other wives, 578.
slays Mura, 582. kills Naraka, ib. hymned by
Aditi, 585. visits Indra, and carries away the
PArijAta tree, 586. marries sixteen thousand
princesses, 590. his sons, 591. rescues Ani-
ruddha from BAAa, 594. overpowers S^iva, 595.
propitiated by him, 596. kills PauAd'raka, 599.
burns Benares, 600. recalled by the gods to
heaven, 607. causes the destruction of the YA-
davas, 610. is shot by a hunter, 612. his wives
burn, 613.

KrishAa, s. of HavirdhAna, 106. one of the An-
dhra princes, 472.

KrishAa, a hell, 207. sins punished in, 209.

KrishAA, a river, 1 84. and n. 64.

Krishna-dwaipAyana, s. of ParAAara and Satyavati,
459, n. 4. the last VyAsa, 273. author of the
MahAbhArata, 275. arranger of the Vedas, &c.
276.

KrishAaveAA, a river, 183.

KrishAaveAi, a river, 176. the KrishnA, ib. n. 5.

Krita, first Yuga or age ; its duration, 23, n. 4.

Krita, s. of Kritaratha, 390. s. of Sannatiinat,
compiler of SanhitAs of the V^as, 453.

Kritadhwaja, s. of Dharmadhwiga, 645.

KritAgni, a prince, 417.

Kritaka, s. of Vasudeva, 439. a. of Chyavana, 455.

KritamAlA, a river, 176. 185, n. 80.

Kritanjaya, a VyAsa, 273. a prince, 463.

Kritasmara, a mountain, 180, n. 3.

8 L

682

INDEX.

Kritaratha, a prince, 390.

Kritavarman, s. of D^naka, 417. s. of Hridika,

436.

Kritavfrya, a prince, 417.

Kritaujas, a prince, 417.

Kriti, s. of Bahul&^wa, 391. s. of Naliusha, 413.

a teacher of the S&ma*\reda, 282.

Kriti rdta, a prince, 390.

Krittikd, a lunar mansion, 224. 226, n. 21.

Kritwi, w. of Anuba, 452.

Krityd, a river, 1 82.

Kriyi, ‘devotion,’ d. of Daksha, w. of Dharma,
54. w. of Kratu, 55, n. 12. a magical being,
599-

Krodha, s. of Brahm^ 50, n. 2. s. of Mrityu, 56.

s. of Lobha and Nikrid, ib. n. 14.

Krodhavasd, d. of Dakshu, w. of Ka^yapa, 122.
Krosht'ri, s. of Yadu, 416. his sons, 420.

Kshana, thirty Kal^, 22, n. 3. three Nimeshas, ib.
Kshamd, ‘patience,’ d. of Daksha, vr. of Pulaha, 54.
Kshatradharman, a prince, 412.

Kshatraujas, a prince, 466.

Kshatravriddha, s. of Ayus, 406. his descendants,
ib. other descendants, 412.

Kshatriyas, born from the breast of Brahmd, 44.
duties of, 292. destroyed by Para^urdma, 403.
how preserved, 404, n. 21. races of, become
Brahmans, 359, n. 6. 405, n. 23, 448. 45*-454-
Kshatropakshatra, a prince, 435.

Kshema, s. of Dharma, 55.

Kshemadhanwan, a prince, 386.

Kshemadharman, a prince, 466.

Kshemaka, last of the race of Puru, 462.
Kshemdri, a prince, 390.

Kshemya, s. of Ugrdyudha, 453. s. of S^uchi, 465.
Kshetrajna, ‘ embodied spirit,’ a form of Vishdu,
14, n. 21.

Kshudraka, s. of Prasenajit, 464.

Kubjd made straight by Krishda, 550.

Kuchird, a river, 1 83 .

Kuhu, d. of Angiras, 82. a river, 185, n. 80. last
day of the moon’s wane, 225.

Kukkura, s. of Andhaka, 435.

Kukkuras, a people, 193.

Kukkurdngdras, a people, 193, n. 120.

Kukshi, d. of Priyavrata, 161.

Kukuras, a people, 187.

Kiilddhya (Ku^ddhya), a country, 188.
Kulaparvatas, mountain ranges in central India,
174-

Kulatthas, a people, 194.

Kulindas, a people, 193.

Kulinddpatyakas, a people, 192.

Kuldtas, a people, 191, n. 86.

Kumdra, a Prajdpati, 50, n. 2. s. of the Vasu
Agni, 1 20.

Kumdri, a river, 176.

Kumdrikd, a division of Bhdrata-varsha, 175^ n. 3.

Kumbbaka, suspension of breath, 653.
Kumbhakarda, s. of Vi^ravas, 83, n. 5.

Kumuda, a minor Dwipa, 175, n. 3. a mountain,
168, n. 6.

Kiimudddi, teacher of the Atharva-veda, 283,
Kumudvati, a river, 185, n. 80,

Kudcfaka, s. of Kshudraka, 464.

Kudcfald, a river, 183.

Kundinapur, capital of Vidarbha, 473.

Kuni, a prince, 390.

Kuntalas, a people, 1B5. 190, 192.

Kunthakas, a people, 193.

Kunti, s. of Dharnianetra, 416. s. of Kratha, 422.
Kunti (Prithd), d. of S^ara, 437. adopted by Kun-
tibhoja, and married to PdArfu, ib. her sons,
ib. and 459.

Kunti bhoja, adopts Prithd, 437.

Kuntikas, a people, 192, n. 114.

Kuntis, a people, 1 87.

Kupathas, a people, 194, n. 148.

Kurari, a mountain, 169.

Kdrma Purdda, 284. analysis of, xlix.

Kuru, s. of Agnidhra, 162. k. of the country be-
tween the S'weta and S^ringavdn mountains,
163. s. of Samvarada, 455.

Kurus, a people of Bhdrata, 176. 177, n. 6. 185.
Kuruvardakas, a people, 192.

Kuruvatsa, a prince, 423.

Ku^a, ‘sacrificial’ grass, 106, n. 3, name of a
Dwipa, 166. people, mountains, rivers of, 199.
Ku^a, s. of Rdma, 385. k. of Ku^tbali, 386,
n. 1 7. s, of Valdk^wa, 399.

Ku6achird, a river, 183.

Ku^adhdrd, a river, 183.

Kusadhwaja, k. of Kddi, 390. of Sankddya, ib. n. 5.
KuSagra, s. of Vrihadratha, 455.

Ku^alas, a people, 190.

Ku^dmba, a prince, s. of Kui^a, 399. founder of
Kaui^dmbi, ib. n. 9.

Ku^ndbba, a prince, 399.

Ku^add'as (Ku^dhyas), a people, 183, n. 7.
Ku^asthali, a city, 355. also Dwdrakd, 356.
Ku^avindus, a people, 192.

Kusbidi, teacher of the Sdma-veda, 282.
Kushmddcfas, a class of divinities, 90.

Ku4ika, a prince, 399, n. 9.

Kdfaka, a mountain, 180, n. 3.

Kdfa^aila, a mountain, 180, n. 3.

Kuthumi, teacher of the Sdma-veda, 282.
Kuftapardntas, a people, 190.

Kuvalayd^wa, s. of Vrihada^wa, 361. a name of
Pratarddana, 408.

Kuvera, s. of Vi^ravas, 83, n. 5. lord of wealth,
and k. of the Yakshas, 153, n. i.

L.

Laghu, a measure of time, fifteen Kdshtfhds, 22,
n. 3.

Lajjd, ' modesty,’ 4. of Daksha, w. of Dharma, 54.

INDEX,

683

Lakshma^a, s. of Da4aratfaa» 384.

LakshmaM, w. of Krishiia^ 578.

Lakshcnl, * prosperity/ d. of Daksha, w. of Dharma,
54. 119. n. 12. d. of Bhrigu, 59. 82. wife and
counterpart of Vishdu, 60. born from the ocean,
and taken by VishAu, 76. hymned by Indra, 78.
L&ldbhaksha, a hell, 207. sins punish^ in, 208.
Lamb^ d. of Daksha, w. of Dharma, 1 19.
Lambodara, a prince, 472.

Land, measures of, 45, n. 6.

L&ngalas, a people, 192, n. 97.

L&ngali, teacher of the S&ma-veda, 282.
L&ngalini, a river, 185, n. 80.

Langlois, translator of the Hari-van4a, lix.

Lankd, an island, 175, n. 3.

Lauhity^, a river, 184. the Brahmaputra, ib. n. 75.
Lava, 8. of Rilma, 385. k. of S^rdvasti, 386, n. 17.
Lava, a measure of time, three Vedhas, 22, n. 3.
LavaAa, an Asura, 385. a hell, 207. crimes pun-
ished in, 208.

Lekhas, a class of deities, 263.

Le4a, s. of Suhotra, 406.

Libations, how offered, 302.

Liberation, when effected, 658.

Light, or fire, the element, 16. see Tejas.

Linga Purdfia, 284. analysis of, xlii.

Lobha, s. of Brahrod, 50. 212. s. of Dharraa, 55.
8. of Adharma ; married to Nikriti ^ their pro-
geny, 56, n. 14.

Lohatarani or Lohachdrini, a river, 182.

Lohitas, a class of deities, 268.

Lokdkshi, teacher of the Sdma-veda, 282.
Lokdloka mountain, 202.

Lokapdlas, four, 153. 226. eight, 169, n. 10.
Lokas, ‘ worlds’ or * spheres,’ 48, n. i o. described,
2 12.

Loinaharshafia, name of Sdta, 276.

M.

Macrobius teaches God the limit of the universe,
215, n. 9.

Mada, s. of Brahmd, 50, n. 2.

Madayanti, w. of Sauddsa, 3 Si.

Mddhava, a month, 225.

Mddhavas, a tribe, descendants of Madhu the son
of Vrisha, 418.

Madhu, a month, 225.

Madhu, 8. of Kdrttavirya, 417. s. of Vrisha, 418.
s. of Devakshatra, 422. an Asura, killed by
S^atrughna, 385.

Madhumattas, a people, 19 1.

Madhuvana, site of Mathurd, 90.

Madhuvdhini, a river, 183.

Madhwdcharya, date of, x.

Madhyadina, s. of Kalpa, 58, n. i.

Madhyandina, teacher of the white Yiyush, 2S1,
n. 5.

Madird, w. of Vasudeva, 439.

Madra, s. of S>ivi, 444.

Madrd, a river, 185, n. 80.

Madrabhujingas, a people, 187.

Madras, a people, 177. and n. 6.

Mddreyas, a people, 185.

Mddri, w. of Pdfiffu, 437. 459. w. of Krishfia, 578,
Magadhd, a country ; kings of, 456.

Mdgadha, * bard,’ origin of, 102.

Mdgadhas, a people, 177. and n. 6. 188.

Maghd, a lunar mansion, 226, n. 21.

Mdgha, a month, 225, n. 19.

Mandbhadra, a lake, 169.

Mahdbhdrata, a heroic poem, composed by Vydsa,
275. Iviii.

Mahdbhoja, s. of S^atwata, 424.

Mahddeva, a Rudra, 58.

Mahddhriti, a prince, 390.

Mahdgauri, a river, 1 84.

Mahdjwdld, a hel), 207. crimes punished in, 208.
Mahdmanas, a prince, 444.

Mahdmani, a prince, 444.

Mahdmoha, ‘ extreme illusion ;* kind of igno-
rance, 34, n. 2.

Mahdn, a Rudra, 59, n. 4.

Mahdndbha, s. of Hirafiydksha, 147.

Mahdnada, a river, 185, n. 80.

Mahdnandi, s. of Nandivarddhana, 467.

Mahdnila, a serpent, 149, n. 16.

Mahdnta, s. of Dhimat, 165.

Muhdpadma, a serpent, s. of Kadru, 149. a king,
s. of Mahdnanda, 467.

Mahdpagd, a river, 183, n. 54.

Mahdpurusha, name of Vishfiu, 2. ‘supreme spi-
rit,’ ib. n. 2.

Mahdrdshtfra, a country, 188, n. 38.

Mahar-loka, heaven of celestials, 48, n. 10. site
of, 213. remains at a Pralaya, 632.
Mahdroman, a prince, 390.

Mahaswat, a prince, 387.

Mahat, * intellect,’ first product of Pradhdna, 14.
synonymes and definitions, 14, n. 22, three-
fold : origin of Ahankdra, 15.

Mahdtala, a division of Pdtdla, 204.

Mahdvichi, a hell, 207, n. 2.

Mahdvira, s. of Priyavrata, 162, n. 2. son of Sa-
vana, 200.

Mahdvira, a division of Pushkara-dwipa, 200.
Mahdvirya, s. of Vrihaduktba, 390. s. of Bha.
vanmanyu, 450.

Mahdvishubha, equinoctial period, 225.
Mahd-yajnas, five, 294, n. 3.

Mahdyuga, aggregate of four ages, 24, n. 4.
Mahendra, a range of mountains, 174. a star, 241.
Mahendrd, a river, 183.

Mahe^wara produces Virabhadra, 65. sends him
to disturb Daksha’s sacrifice, 66.

Mdheyas, a people, 190.

Mahi, a river, 185, n. 80.

Mahikas (Mdhishas), a people, 188,

684

INDEX.

Mahinasa, a Rudra, 59, n. 4.

M&hishakas, a people, 1B9, n. 54. 19a.

Mahishmat, a prince of the Yadu race, 416.
M&hishmati, a city, 189, n. 54.

Mahit^, a river, 182.

Mahodaya, a city ; same as KanoJ, 399, n. 9.
Mahopamd, a river, 183.

Mahyuttaras, a people, 1 90.

Maindka, s. of Him&vat^ 85, n. 11. a mountain*
180, li. 3.

Maitreya, disciple of Par^ara, to whom the Vishdu
Pur^ is related in reply to his inquiries, 3. a
Rishi ; s. of Kusharava ; one of the interlocu-
tors of the Bhdgavata, 3, n. 10. s. of Mitr&yu,
454. «• S3*

Maitreyas, a tribe of Brahmans from Mitr&yu*
454. n. 53.

Maitri* * friendship,’ d. of Daksha, w. of Dharma,
55. n* 12.

M&kandi, a city, 187, n. 20. 454, n. 49.

Makari, a river, 183.

Maladas, a people, 190, n. 70.

Malajas, a people, 190.

M&las, a ()eople, 185. and n. 5.

Malavdnas, a people, 193.

M^^varttis, a people, 1 85, n. 5.

M&lavas, a people, 177. and n. 6. 193.

Malaya, a chain of mountains, 1 74.

Malayaa, a people, 188.

Malina, s. of Tansu, 448, n. 1 2.

Mailas, a people, 1 88.

Mallar^hfra, a country, 1 88.

Mallavas, a people, 193.

M^lyav^n, a mountain at the base of Meru, 169,
Manas, * mind,’ synonyme of Mahut, 14, n. 22.
Mdnasa, a form of Vishnu, 265.

M^inasa, a lake, 169.

Mdnasottara mountain, 200. cities of the gods
on, 218.

Maiiaswini, w. of Mrikadda, 82, n. i.

Manasyu, s. ofMah&nta, 165. s. of Pravira, 447.
Mdnavaijjakas, a people, 190.

Mancha, a platform, 553, note.

Mandag^, a river, 185, n. 80.

MandaMra, an island, 175, n. 3.

Madcfakas, a people, 187, 193, n. 132.
Mandilkini, a river, 1 84.

Mandav&hinf, a river, 184.

M&ndehas, enemies of the sun, 222.

M&ndh&tri, a prince, a. of Yuvan44wa, 363.
M^lAdukeya, teacher of the Rig-veda, 277.
Mangala, ' Mars,* a. of Starve, 59.
Mangala-prastha, a mountain, 180, n. 3.

Maiii, a serpent, 149, n. 16.

Manidhdna, a king, 480.

Maningd, a river, 1 84.

Manjuld, a river, 184.

Manojava, s. of the Rudra I44na, 59. s. of

Vasu Anila, 1 20. Indra of the sixth Manwan-
tara, 263.

Manu, a aa^e presiding over a Manwantara, 23.
computation of time of, 26, note, of the first
period, 51. of the second, 260. third, 261,
fourth and fifth, 262. sixth, 263. seventh, 264.
eighth, 267. ninth to the twelfth, 268. thir-
teenth and fourteenth, 269. sons of each, 261,
&c.

Manu, a Rudra, 59, n. 4. s. of Krisliiwa, 123,
n. 26.

Manwantara, nature and duration of, 24, n. 6.
Indras, Manus, &c. of, 259.

Maricha, s. of Sunda, 147, n. i.

Marichi, a Praj&pati, 49. marries Sambhiiti, 54.
his posterity, 82, n. 2.

Marichigarbhas, a class of deities, 268.

Mfirish^, d. of K&fiJu and Pramlochfi, 113. her
former life, 1 14. married to the Prachetasas,

115*

MfirkaMeya, s. of Mrikafid'a, 82.

Mfirkafideya Pur&fia, named, 284. analysis of, xxxiii.

Marriage, directions for, 298. modes of, 299.

Mfirshfi, 8. of S&rafia, 439.

Marshfimat, s. of Sfira^, 439.

Mfirttikavatas, princes of Mrittik&vati, 424.

Maru, 8. of S^ighra, 387. still living, ib. s. of
S'ighraga, 384, n. 15. s. of Haryaswa, 390.

Marubhaumas, a {>eople, 189, 11. 63.

Marudeva, a prince, 463.

Marut-loka, heaven of the winds and Vai^yas, 48,
n. 10.

Maruts or * winds,’ forty-nine, the children of
Diti, 1 5 2. sons of Marutwati, 1 20. give Bha-
radv^ja to Bharata, 449, n. 15.

Marutta, s. of Avikshit, 352. his magnificence,
353. 8. of Karandbama, 442.

Marutwati, d. of Daksha, w. of Dharma, 119.

Mathurfi, a holy city, founded by S'atrughna, 90.
conquered by him, 385.

Mati, * understanding,' synonyme of Mahat, 14,
n. 22.

Matinara, s. of Riksha, 447, n. i .

Matkufid, a river, 185, n. 80.

Mfitsya, teacher of the Rig-veda, 277, n. 8.

Matsya, a minor Dwipa, 175, n. 3.

Matsya Purfifia, notice of, 284. analysis of, li.

M^tsyas, a people, 185, m 6. 186, n. 12.

Maudga, teacher of the Sfima-veda, 282.

Maudgalyas, a class of Brahmans, 454.

Maunas, a race of kings, 475, n. 64.

Mauneyas, a tribe of Gandh^bas, 370.

Mauryas, kings of Magadhfi, 468.

Maya, a D^nava, 148, n. ii.

Mfiy&, personified active will of the Creator, 21,
n. I. d. of Adharma, 55, n. 14. d. of Anrita, 56.

M&y^evi, finds and marries Pradyumna, 576.
formerly Rati, 577.

I N D E X.

685

Measures, of time, aa. of land, 45, n. 6.

Medha, s. of Priyavrata, 16a.

Medhd, * intelligence/ d. of Daksha, w. of Dhartna,
S4-

Medhatithi, s. of Pnyavrata, 163. k. of Plidcsha-
dwipa, ib. his sons, 197. s. of Ka£wa. 448. 45a.

Medh&yin, a prince, 463.

Medicine, branches and teachers of, 407, n. ii.

Meghaswdti, a prince, 473.

Me^a, a Rishi, father of Narmadd, x86, n. 18.

Mekald, theNarmadd, 186, n. 18.

Mekalas, a people, 1 86.

Men proceeded from Brahmd, 40.

Mend, d. of the Pitris, 84, d. of Meru, w. of
Himavat, 8j, n. z 1.

Mend (Send), a river, 183.

Menakd, a divine nymph, 150, n. ai.

Mendicant, duties of, 395.

Meru, w. of Ndbhi, 163.

Meru, mountain in the centre of Jambu-dwipa,
166. its dimensions and form, 167. and n. a.
mountain-ridges, cities of the gods, 169. rivers,
170. situation, 171. boundaries, 172.

Merubhdtas, a people, 189.

Meru-mandara mountain, south of Meru, i68, n.6.

Meru-sdvardis, the ninth to the twelfth Manu,
268, n. 8.

Mimdnsd, 'theology,* 284.

Minaratha, a prince, 390.

Mind, an organ of sense, 1 8.

Misrake^i, a nymph, 150, n. 21.

Mithi, a prince, s. of Nimi, 389. father of Janaka,
ib. n. 3.

Mithild, u country, 389, n. 3.

Mitra, an Aditya, 122. presides over the organs
of excretion, 17, n. 28. s. of Va^ishtfha, 83,
n. 8.

Mitrasaha, s. of Suddsa, a prince, 380.

Mitravrindd, w. of Krishha, 578.

Mitrayu, a teacher of the Pur^as, 283. s. of Di-
voddsa, 454.

Mlechchas, degraded Kshatriyas, 375. people of
the west and south of India, 376, n. 19. 442,
n. 4. subjects of Turvasu, ib. u. 5. people of
the north, 443. kings of, 477. 482, n. 76.

Moha, ‘ stupefaction,' a property of sensible ob-
jects, 17, n. 27. a kind of ignorance, 34, n. a.

Moha, K. of Brahmd, 50, n, a.

Monotheism of the Purddas, 19,'n. 33.

Months, four kinds, 223, n. 16.

Moon, produced from the ocean, 76. chariot and
horses of, &c. 237. source of ambrosia, ib.

Mot, of the Phoenicians ; analogy of with Mahat,
q. V., 13, n. 19.

Mountains, boundary 3 of the earth, 167. of Meru,
169. 1 71. of Bhdrata-varsha, 174. of the dif-
£erent Dwipas, 197, et seq.

Mountaineers, tribes of, 101, n. i.

Mrigavithi, a division of the lunar mansions, aa6,
n. 21.

Mridu, a prince, 462.

Mridura, a prince, 435.

Mrigadiras, a lunar mansion, 226, n. 21.

Mrigavyddha, a Rudra, 1 2 1 .

Mrikadcfa, s. of Vidhatri and Niryati, 82.

Mrittikdvati, a city, 424.

Mrit3ru, * death,' s. of Brahmd, 50, n. 2. s. of
Bhaya; his children, 56. s. of Kali, 56, n. 14.
a Rudra, 121, n. 17. a Vydsa, 272.

Muchukunda, s. of Mdndhdtri, 363. destroys Kd-
layavana, 567. praises Krishda, 567. goes to
Gandham^ana, 569.

Muda, 8. of Dharma, 55, n. 13.

Mudgala, teacher of the Rig-veda, 277. a prince,
8. of Harya^wa, 454.

Muhitd, a river, i8a, n. 16.

Muhdrtta, a measure of time, thirty Kalds, 22.
twelve Kshanas ; thirty Kalds and one-tenth
two Narikds, 22, n. 3.

Muhdrttd, d. of Daksha, w. of Dharma, 119.

Miika, 8. of Upasunda, 147, n. 1.

Mukhyas, a class of deities, 267.

Muktimati, a river, 1 84.

Mukunda, a mountain, 169.

Mdld, a lunar mansion, 226, n. 21.

Mdlaka, a prince ; also Ndrikavacha, 383.

Mummies, prepared by the Hindus, 388, n. a.

Mudd'as, a race of kings, 474. 475, n. 64.

Muni, any sage, 4, &c.

Muni, d. of Daksha, w. of Ka^yapa, 122.

Munjake^a, a teacher of the Atharva-veda, 283.

Mura, slain by Krishda, 582,

Mdrtti, * form," d. of Daksha, w. of Dharma, 55,
n. 12.

Murundas, a race of kings, 475, n. 64.

Musala, * a club,' born of 6fdmba for the destruc-
tion of the Yddavas, 607.

Mdshakas, a people, 192. 193.

Mdshikas, a people, 192.

Mushfika killed by Balardma, 557.

N.

Nabha, s. of Viprachitti, 148.

Nabhdga, s. of Vaivaswata, 348, n. 4. 358.

Ndbhdga, s. of Nedishtfa, 351. becomes a Vai^ya,
352. s. of Nabhdga, 358. s. of Struts, 379. s. of
Yaydti, 384, n. 15.

Ndbhdganedishfa, s. of Vaivaswata, 348, n. 4.

Nabhas, a month, 225.

Nabhas, s. of Nala, 386.

Nabhaswati, w. of Antardhana, 106, n. 2.

Nabhasya, a month, 225.

Ndbhi, s. of Agnidlira, 162. k. of Hima, ib.

Ndga, a mountain-branch of Meru, 169. moun-
tains in India, 180, n. 3.

Ndga, a serpent, s. of Kadru, 149.

N6ga-dwipa, a division of Bhdrata-varsha, '7S-
8 H

686

INDEX.

Nagara, a city, 46, n. 6.

Ndgas, 'snake-gods/ children of Kadru, 149.
harassed by the Oandharbas, 370.

Ndgas, kings of Padmdvati, 479.

Ndgavfthi, d. of Y&mi, i3o.

Nfigavithi, division of the lunar mansions, 226,
u. 21.

Nagna, a naked ascetic, 333.

Nagnas, apostates, 334, n. 1. Jains, &c. 339. sin
of intercourse with, 345.

Nagnigiti, w. of KrishAa, 578.

Nahusha, s. of Ambarisha, 384, n. 15. s. of Ayus,
406. his descendants, 413. legend of, ib. n. i.

Ndhusha, a serpent, 149, n. 16.

Naigaraa, teacher of the Rig-veda, 278, n. 10.

Naigameya, s. of Kum&ra, 1 20.

Naikaprishfhas, a people, 187.

Nairritas, a people, 190.

Naishadha princes, 480, n. 73.

Nakshatra-yoginis, stars of the twenty-seven lunar
mansions ; daughters of Daksha ; wives of Chan-
dra, 1 23, n. 22.

Nakta, s. of Prithu, 165.

Nakula, s. of PAAdu, 437. 459.

Nala, a prince, s. of Nishadha, 386. s. of Yadu,
416.

N&k, a river, 184.

NalakAnakas, a people, 192.

Nalini, a river, 171,0. 12.

Namuchi, s. of Viprachitti, 148.

Nanda, chief of the cowherds, leaves MathurA,
505. goes to VrindAvana, 509. s. of Vasudeva,
439. 8. of MahAnanda, 467,

Nandana, grove of Indra, 169.

Nandas, dynasty of, 467.

NandAyaniya, teacher of the Rig-veda, 278, n. 12.

Nandi, ‘ delight,' w. of KAma, 55.

NAndimukhas, a class of Pitris, 297, 315.

Nandi vardhana, s. of UdAvasu, 390. s. of Janaka,
466. s. of UdayAAwa, 467.

Nara, a sage, s. of Dharnia, 55, n. 13. s. of Gaya,
165. 8. of Sudhriti, 353. s. of Bhavanmanyu,

450-

NArA, ^ waters,’ first product of Nara, 28, n, 2.

NArada, a PrajApati, 49, n. 2. dissuades the sons
of Daksha from multiplying their races, 117.
cursed by Daksha, by BrahmA; his former
birth, &c. 118, n. 10. apprises Kansa of his
danger, 498. praises KrishAa, 540.

NArada PurAAa, analysis of, xxxi.

NAradiya, a PurAAa, 284. xxxi.

Naraka, ‘ hell,' 48. divisions of, 207.

Naraka, s. of Anrita, 56. a. of Viprachitti, 148.
8. of Earth ; his tyranny, 581 . killed by KrishAa,
582.

Narakas, ‘ hells* below the earth, 207. punish-
ments inflicted in, ib,

Naras, ‘ centaurs,’ from BrahmA, 42.

NArAyaAa, a name of VishAu, meaning of, 27, a
sage, 8. of Dharma, 55, n. 13. a prince, 471,
Narishyanta, s. of Vaivaswata, 348. his descend-
ants, 391, n. 20. s. of Marutta, 353.

NArikA, fifteen Laghus, 22, n. 3.

NArikavacha, a prince, 383.

NarmadA, a river, 176. sister of the NAgas, 370.

prayer to her, ib. mother of Trasadasyu, 371.
Nature, a habit, 33, n. 8.

NavalA, d. of Vair^ja, w. of ChAkshusha Manu, 98.
Navaratha, a prince, 422.

Naya, s. of Dharma, 55.

Nedishfa, s. of Vaivaswata, 348.

Nichakra, a prince, removes the capital, 46 1 .
NichitA, a river, 182.

NidAgha, pupil of Ribhu, legend of, 254.

NidrA, ^ sleep,’ a form of BrahmA, 40, n. 15. pro-
duced from the ocean, 78, n. 8.

Nighna, s. of Anamitra, 425.

Nikriti, d. of Adharma, 56.

Nikumbha, a prince, 362.

Nila, a range of mountains, 167. mountains in
Orissa, 18^0, n. 3.

Nila, s. of Yadu, 416, n. 2. s. of Ajamidha, 453.
Nilalohita, a name of Rudra, 58, n. 2.

NIliui, w. of Ajamidha, 453,

Nimesha, measure of time, 22, n. 3. three Lavas,
ibid.

Nimi, 8. of IkshwAku, 357, cursed by VaAisht'ha,
388. placed on the eyelids of men, 389. s. of
BhujnmAna, 424.

Nipa, 8. of PAra, 452.

Niramitra, s. of Nakula, 460. s. of KhaAd'apAni,
462. 8. of AyutAyus, 465,

NirmAnaratis, a class of deities, 268.

Nirrita, a Rudra, 121, n. 17.

Nirukta, an Anga of the Vedas, 284.

Niruktakrit, author of a glossary of the Rig-veda.
278.

NirvindhyA, a river, 176. 185, n. 10.

Nirvriti, a prince, 422,

Nisatha, s. of BalarAma, 439.

Nischara, a Rishi, 261.

NischirA, a river, 182, n. 17.

NiAchitA, a river, 182.

NishAda, a barbarian, his origin, 100.

NishAdas, barbarians, 190.

Nishadha, a range of mountains, south of Meru,
167. east of Meru, 172.

Nishadha, a prince, 386.

NishadhA, a river, 185, n. 80.

Nishadhas, a people, 190.

Nisitha, s. of Kalpa, 98. n. i.

Nisunda, s. of HI Ada, 147, n. i.

Nitala, a division of PAtAla, 204.

NivArA, a river, 182.

NivAta-kavachas, a class of DAnavas, 148, n. 12.
Niyama, duties so called, 288, n. 2. 653.

INDEX.

687

Kiyatiia« a. of Dharma, 55.

Niyad, w. of Vidhdtri, 82, d. of Meru, 85, n. ii,
Niyut, w. of Mah&n, 59^ n. 4.

Nrichakahu, a prince^ 462.

Nriga, s. of Vaivaawata^ bis descendants, 391,
n. 20. changed to a lizard, ib.

Nripai\jaya, s. of Suvira, 453. s. of Medh^ivin, 462.
Nri-yajna, 'hospitality,* 294, n. 3.

Nyagr^ha, s. of Ugrasena, 436.

NyAya, ‘ logic,* 284.

O.

Oblations, daily, with fire, 303.

Obsequial rites, three kinds of, 318. by whom
performed, ib.

Ocean churned, 75.

Odra, a country, 192, n. 102.

Oghavad, a river, 183.

Oni, mystical and initiatory syllable ; the mono--
syllabic Brahma ; a type of the three worlds,
of Brahma, of the Vedas, i, n. r. 273. type of
Vdsudeva, 274, n. 6.

Oshtha-karfiakas, a people, 187, n. 22.

Oxvdraca, the S'ddra people, 195, n. 153.

P.

P^ma, ‘ past’ Kalpa, or day of Brahm^ 25.
Padma Purdfia, named, 284. analysis of, xviii.
Padmdvad, a city, 480, n. 69.

Pahlavas, a people, 189, n. 61. 195, n. 158.
Pahnavas, a people, 189. 195. conquered by Sa-
g»ira, 374,

Paila, pupil of Vyfisa, 275. compiler of the Rig-
veda, 277.

Pdkayajna, sort of sacrifice, 292, n. 3.

Paksha, a fortnight, 223.

Pdlaku, 8. of Pradyota, 466.

Pal^ini, a river, 183.

Pdlin, s. of Prithu, 106.

Pfilita, a prince, 420. ruler of Videha, 421.
Pampfi, a river, 185, n. 80.

PanchadaSa hymns, from Brahmd, 42.
Panchajana, a demon, killed by Krishfia, 562.
Panchajanya, an island, 175, n. 3.

Pdnchfila, a country, 454, n. 49.

Panel) a-lakshana, epithet of the Purdfias, iv.
Panchdlas, a people, 176. 177, n. 6. 185, n. i.

186. and n. 20. sons of Haryyaswa, 454.
Panchami, a river, 183.

Pandura, a mountain, 180, n. 3.

PfiAd'u, s. of Dhfitri and Ayati, married to Pufi-
darikd, 82, n. i. s. of Vyfisa, 459. married to
Prithfi, 437. their sons, ib.

Pannagfiri, teacher of the Rig- veda, 278, n. 12.
P^nsurashf ras, a people, 1 88.

Pfipa, a hell, 207.

Pdpaharfi, a river, 183.

Pfira, 8. of Anga, 445. s. of Prithusena, 432. s.
of Samara, ib.

Parfi or Pdrfi, a river, 182. and n. 22.

F&ra, mystical meanings of, 1 13, n. 3.

P&radas, a people, 189, n. 60. conquered by Sa-

gara. 374-

Param&fiu, two equal to one Anu, 22, n. 3.

Param, the duration of Brahm&’s life, 22.

Paramatmfi, name of Vishfiu, 2, n. a.

Parameshfhin, s. of Indradyumna, 164. s. of Anu,

444-

Parfintas, a people, 189.

Parfirddham, half of Brahma*s life, 22. 25. a dif-
ferent period, 630.

P^ras, a class of deities, 268.

Parasanchdrakas, a people, 193, n. 125.

Parfii^ara, grandson of Va4ishfha, 3. s, of S^akti or
S^aktri, 4, n. 1 2. performs a sacrifice to destroy
the Rdkshasas, and is stopped by his grandsire,
4. Pulastya teaches him the Vishfiu Puiifia, 5.
he relates it to Maitreya, 6. one of the Vyfisas,
273. teacher of a branch of the Rig-veda, 277.
teacher of the Sfima-veda, 282, n. 2.

Pfirasikas, a people, 177. and n. 6. 194.

Para^urama, s. of Jamadagni, 40 t. beheads his
mother, 402. kills the Kshatriyas, 403. gives
the earth to the Brahmans, ib. retires to Ma-
hendra mountain, 404.

Pdratakas, a people, 194, n. 149.

Paratangafias, a people, 193.

Pdravatas, a class of divinities, 260.

Pardvrit, a prince, 420.

Pdrijdta tree, produced from the ocean, 76. taken
away from heaven by Krishfia, 586. returns
thither, 613.

Parikshit, s. of Kuru, 455. s. of Abhimanyu, 460.
made king, 619. Bh6gavata related to him, xxv.

Parindmin, a name of Pradhdna, 13, n. 19.

Pdripdtra, a range of mountains, 174. northern
portion of the Vindhya chain, n. 2.

Pdripdtra, a prince, 386,

Pariplava, a prince, 462.

Pdriydtra, a mountain-range, west of Meru, 172.
same as Pdripdtra, q. v.

Parivatsara, ' cyclic year,’ 224.

Parjanya, k. of clouds, 153, n. i.

Paijanyd, w. of Marichi, 83, n. 3.

Parfia, teacher of the white Yajush, 281, n. 5.

Pdrvafia S'rdddhas, worship of progenitors at lunar
periods, &c. 322.

Parvas, periods of impurity, 312.

Parvasa, s. of Paurfiamdsa, 82, n. 2.

Parvasi, w, of Parvasa, 82, n. 2.

Pdrvatiyas, mountaineers, 192.

Pa^ivdtas, a people, 193.

Padupati, a Rudra, 58.

Paduyajna, ' animal sacrifice,’ 275, n. i.

Pdtdla, regions below the earth ; description of,
204. name of one division of, ib. cities of, 205,
n. 2.

Patala, a sun, 63 2, n. 6.

688

INDEX.

P&tdlavaU, a river, 183.

P&lfaliputra, capital of Magadhi, 474, n. 63.
Patanga, a mountain, 169. a sun, 63 av n. 6.

Path, heavenly, of the Pitiis, 226, of the gods,
227. of VishAu, 228.

Pathya, teacher of the SAma*veda, 28a.

Paft'is, a people, 195.

Pafumat, a prince, 472.

Fafumitra, a king, 478.

Paulomi, w. of Bhrigu, 82, n. i.

Paulomas, a class of Dinavas, 148.

PauAdraka assumes the title and insignia of
KrishAa, 598. is killed by him, 599.

PauAd'ras, a people, 192.

Pauras, a race of kings, 477.

Pauravas, descendants of Puru, 453.

Pauravi, w. of Vasudeva, 439.

PaurAamAsa, s. of Marichi and SambhAti, 82.
PaurAamAsi, day of full moon, 225.

Pausha, a month, 225, n. 19.

Paushyinji (Paushpinji), teacher of the SAma-
veda, 282.

PAvaka, s. of Agni, 84. s. of AntardhAna, 106,
n. 2. chief of the Vasus, 153.

PavamAna, s. of Agni, 84. s. of AntardhAna, 106,
n. 2.

Pavani, a river, 171, n. I2.

Pavitr^ a river, 183.

Pavitras, a class of deities, 269.

PayoshAi, a river, 176. Payin GangA, 181, n. ii.
Phalguna, a month, 225, n. 19.

PichchalA, a river, 163.

FiAd'Araka, a tirtha, 606.

PiAd'as, offered at S'rAddhas, 315.

Pingala, a Rudra, 121, n. 17.

PinjalA, a river, 1 83.

Pipal tree, on Vipula mountain, 168.

Pippala, part of Jambu-dwipa, 166, n. 1.
PippalAda, teacher of the Atharva-veda, 283.
Pii^AchA, d. of Daksha, w. of KaAyapa, 122, n. 19.
PisAchas, born from BrahmA, 42. children of Pi-
4AchA, 150, n. 18.

PiAAchikAj a river, 185, n. 80.

Pitha sthanas, where Devi is worshipped, 499,
n. 26. Ivii.

Pitri-loka, heaven of the Pitris and Brahmans, 47.
48, n. 10.

Pitris, proceeded from BrahmA, 40. sons of Angiras,
123, n. 25. path of, 226. classes and kinds of,
322, n. i» song of, 323. food grateful to, 332.
song of, 333.

Pitriy^jna, * obsequial rites,' 294, n. 3.

Pivari, w. of VedaAiras, 82, n. 1. d. of, 83, n. 6.
PiyadaAi, inscriptions of, 470, n. 23.

Piaksha, a Dwipa, 166. divisions, mountains,
rivers, people of, 197.

Poison, produced from the ocean, 76. drunk by
S^iva, 78, note.

Foley, translation of the Upanisbads by, ii. note.
PrabhA, d. of SwarbhAnu, 147. w. of Narouchi,
mother of Nahusba, ib. n. 5. w. of the sun,
266, n. I. w. of Kalpa, 98, n. i.

PrabhAkara, a Rishi, 448, n. 8.

PrabhAsa, a Vasii, 1 20.

PrabhAsa, a place of pilgrimage, 561.

PrabhAta, s. of the sun, 266, n. 1 .

Prachetas, a deity, presides over the tongue, 17,
n. 28.

Prachetas, a prince of the race of Druyu, 443,
Prachetasas, ten sons of PrAchlnavarhish, 107.
Prachinavarhish, s. of HavirdbAna, 1 06.

Prachinvat, s. of Janamejaya, 447.

PrAchyas, a people, 192.

PradarAanas, a class of deities, 261.

PradhAna, ‘ primary matter,’ a form of VishAu, 9.
properties of, 10. and n. 14. same as Prakriti,
10. equipoise of the three qualities, 10, n. 18.
636. one with Brahma, 12. agitated, influ-
enced, or entered into, by VishAu or Purusha,
13, n. 19. merges into spirit, 636.

Pradyota, a prince, 466.

PradhaAAtmA, name of VishAu, 2, n. 2.

Pradosha, s. of Kalpa, 58, n. i.

Pradyumna, s. of KrishAa and Rukmini, 574.
carried oft* by Sarabara, 575. brought up by
MAyAdevi, ib. kills Sambara, 576.

PrahlAda, s. of HiraAyakaAipu, 124. devotion to
VishAu, 127. persecuted by his father, 128.
VishAu appears to him, 144. makes him k. of
the Daityas, 145, 153. his descendants, 147.
PrahlAdas, a people, 188.

PrajAni, a prince, 352.

Prajapati, a VyAsa, 272,

PrajApatis, mind-born sons of BrahmA, variously
enumerated, 49, n. 2. born from parts of Brah-
mA’s body ; from the fires of a sacrifice •, sons
(twenty-one) of Daksha, 50, n. 2. married to
the daughters of Daksha, 54.

PrcyApati-yajna, ‘ begetting offspring,* 294, n. 3.
PrajnA, synonyme of Mahat, 15, note.

PrAkrita, ‘primary creation,* 37, n, 12. ^elemental
dissolution,* 12. 630. 635,

Prakriti : see PradhAna.

Pralaya, 'dissolution,*, fourfold, 56. account of,
621. three kinds of, 630. incidental, ib. ele-
mental, 634. 6nal, 638.

PramlochA, a nymph j her dwelling with KAAffu,
110. a divine nymph, 150, n. 31.

Pramoda, s. of BrahmA, 50, n. 2.

PrAAa, a measure of time, 23, n. 3.

PrAAa, s. of DhAtri imd Ayati, 82. a Rishi, 261.
PrAAAyAma, ^ suppression of breath,* &c. 653.
PrAnsu, s. of Vaivaswata, 348. B.of Vatsapri, 352.
PrAptl, w. of Kansa, 563.

PrasAda, s. of Dharma, 55, n. 13.

Prasena, s. of Nighna, 425. killed by a lion, 429.

689

INDEX.

Pnaeiujit, i. of Krittiwa, 362. a. of Ratula, 464.
Pra4raya, a. of Dharma^ 55, n. 13.

PraaUiia, a. of Udgltha» 165.

Praattitaa, a ciaaa of deities, 263.

Praauhmas, a people, 188, n. 46.

Praauaruka, a prince, 384, n. 1 5. 387.

Praadti, d. of Swi^ambhuva Manu, 53. married
to Dakaha ; their twenty-four daughters, 54.
allegorical, 54, n. 12.

Pr&tah, 8. of Kalpa, 58, n. 1.

Pratarddana, s. of Divodtoa, 407.

Pratibandhaka, a prince, 390.

Pratibimba, * reflection,' a form of Brahm&,40, n. 15.
Pratih&ra, s. of Parameshtfhin, 164.

Pratiharttd, s. of Pratihflra, 164.

Pratikshatra, 8. of Kshatravriddha, 412. s. of
Samin, 436.

PratimfUyas (Pratim&tsyas), a people, 190.
Pratipa, s. of Dilipa, 457.

Pratisarga, ' secondary creation/ 27, n. i.
Pratishfh&na, capital of Sudyumna, 350.
Prativdha, s. of S'waphalka, 435.

Prativindhya, s. of Yudhishthira, 459.
Prativyoman, a pnnce, 463.

Praty&hdra, ‘control of the senses,* 653.

Pratyaya, a secondary creation, 37, n. 1 1.
Pratydsha, a Vasu, 1 20.

Prav^ d. of Daksha, w. of Ka^yapa, 122, n. 19.
Pravaha, a wind, 240.

Pravarfl, a river, 183.

Pravilasena, a prince, 473.

Pravira, s. of Prachinvat, 447, s. of Puru, ib. n. l.

s. of Haryai^wa, 454.

Prflvrisheyas, a people, 190.

Pr&ya^chitta, ‘expiation,* from Brahmfl, 42, n. 21.
Preksh^ra, a theatre, 553, note.

Prinsep, J., publication of the Mah&bhflrata, ix.
inscriptions and coins deciphered by, 475, note.
Ixx.

Prishada^wa, a prince, 371. s. of AnflraAya, 371.
Prishadhra, s, of Vaiva4wata, 348. becomes a
^ddra, 351. ,

Prishata, s. of Somaka, 435.

Prishfiya, s. of Kumkra, 1 20.

Pri^ni, s. of Anamitra, 435.

Prithi, d. of S^dra, w. of PflA(fu, 437.

Prithivi, ‘ earth,' the element, produced from the
rudiment of smell, 16. and n. 25.

Prithivi, * earth* personified ; dialogue with Va-
rdha, 29. takes the form of a cow in fear of
Prithu, 103. named from him, 104. milked
by all beings, ib. see Earth.

Prithu, 8. of Veda, how bom, 10 1. conquers the
earth, 103. s. of Prast&ra, 165. s. of Anenas,
361. s. of Samara, 452. s. of Chitraka, 435.
Prithuddna, s. of S'adavindu, 420.

Prithu^, a class of deities, 263.

Frithigaya, s. of S^aSavindu, 420.

Prithukarman, s. of Sfadavindu, 420.

PrithukirttT, s. of Saiavindu, 420.

Prithuldksha, a prince, 445.

Prithurukman, a prince, 420.

Prithusena, a prince, 452.

Prithudravas, s. of Sa^vindu, 420.

Prithuyadas, s. of S^adavindu, 420.

Priti, ‘ affection,* d. of Daksha, w. of Pulastya, 54.

Priyarruta, s. of Swdyambhuva Manu, 53.

Properties of sensible objects, 17, n, 27.

Proshakas, a people, 196.

Proshtfas, a people, 193.

Ptolemy Euergetes, name of in ancient inscrip-
tion, 470, n. 23.

Pulaha, a Pr^dpati, 49. marries Kshamd, 54. his
posterity, 83.

Pulastya, s. of Brahmd, appears to Farddara, 5.
one of the Pn^dpatis, 49. marries Priti, 54.
their posterity, 83. and n. 5.

Pulimat, a prince, 473.

Piilindaka, a prince, 471.

Pulindas, barbarians, 186, n. 15. 193.

Pulomd, d. of Vaiswdnara, w. of Kadyapa, 148.

Puloman, a Ddnava, s. of Kadyapa, 147. s. of
Viprachitti, father of S^achi, 148, n. 1 1.

Pulomdrchish, last Andhra prince, 473.

Puman, ‘ spirit,' 2. ‘ incorporated spirit,* 2, n. 4.

Punarvasu, a lunar mansion, 226, n. 2E.

Punarvasu, a Yddava chief, 436.

Pudd'arika, a serpent, 149, n. 16. a prince, s.
of Nabhas, 386.

Puddarikd, w. of Prdda or Pdd(fu, 82, n. i. d. of
Vadishlfha, 84, n. 8.

Fuddarikdksha, a name of Vishdu, 1. ‘having
eyes like a lotus,* 2, n. 2.

PuMra, s. of Bali, 444.

PuMra, a fabulous city, 231, n. 4.

Pudd'ras, a people, 176. 177, n. 6. 190, n. 73.

Punyd, d. of Kratu, 83, n. 7.

Punyd, a river, 184. and n. 79.

Punyajanas take Kudasthali, 358.

Pur, synonyme of Mahat, 14, n. 22.

Pdraka, ‘ inspiration,* 653, n. 10.

Puramdlini, a river, 183.

Purddas, general character of, iii. subjects of, v.
classes of, xii. notices and analyses of them
severally, xiv. taught by Vydsa, 276. by Sdta,
283. Sanhitds of, ib. eighteen named, 284.

Purandara, Indra of the seventh Manwantara, 264.

Puranjaya, s. of Vikukshi, 360. assists the gods ;
named also Kakutstha, 361. s. of Sirinjaya,
444. 8. of Vindhyadakti, 477.

Purdvati, a river, 183.

Purddda (Parddda), a river, 1 84.

Purnotsanga, a prince, 472.

Puru, s. of Chakshusha, 98. s. of Yaydti, 413.
k. of the earth, 415. his descendants, 447.

Puruhotra, a prince, 423,

8 N

690

INDEX.

Purujdnu, a prince, 453.

Purukutsa, a king te whom the Viahdu Purii^a
was narrated, 9. s. of Mindh&tri, 363. assiata
the Nigaa, at the prayer of Narmadk, 370.

Purumid'ha, s. of Hastln, 45 a.

Purdraras, s. of Budha, 350. his love for Urvaifi,
394. makes fire threefold, 397. traditions of,
ib. n. 6. his sons, 398.

Purusha, ^ spirit/ a form of Vishfiii, 9. name of
Mahat, 15, n. 22.

Purushottama, * supreme spirit,* a name of Vishfiu,
8, n« 6.

Purva-bhfidrapad&, a lunar mansion, 226, n. 21.

Purvabhirfimd, a river, 183.

Purvachitti, a divine nymph, 150, n. 21.

Purvaja, name of Vishfiu, 2.

Pdrvfish&d'hd, a lunar mansion, 226, n. 21.

Pdrva-phdlguni, a lunar mansion, 226, n. 21.

Pdshan, an Aditya, 122.

Pushkara, s. of Bharata, 385. k. of Pushkaravati,
386,0.17.

Pushkara, a Dwfpa, 166. description of, 200.

Pushkarfivarttakas, a class of clouds, 231, n. 3.

Pushkarin, a prince, 451.

Pushkarin!, d. of Anar^ya, 98.

Pushpadanshfra, a serpent, 149, n. 16.

Fushpajiti, a river, 185, n. 80.

Pushpamitra, first Sunga prince, 471. k. of Me-
kal&, 478.

Pushpavat, a prince, 455.

Pushpavefii, a river, 184.

Pushfi, * thriving,’ d. of Daksha, w. of Dharma,
54. d. of Paurfiamfisa, 82, n. 2.

Pushya, a prince, 387,

Pushyd, a lunar mansion, 226, n. 21.

Pdtan&, d. of Bali, 147, n. 2. a female Asura,
killed by Krishfia, 506.

Putisrinjnyas, a people, 193, n. 136.

Putra, s. of Pnyavrata, 162. adopts a religious
life, ib.

Pfiyavdha, a bell, 207. sins punished in, 208.

Q.

Qualities, three, Satya, Rajas, Tamas, q. v., 2.
see Gunas.

R.

Rdga, ^ love,' 34, n. 2.

Baghu, a prince, s. of Dirghabfihu, 383. s. of
Kakutstha, 384, n. 15. s. of Yadu, 416.

Rahasyi, a river, 182.

RAhu, obtains a portion of the Amrita ; is be-
headed by Vishfiu; becomes a constellation;
causes eclipses, 78. a Ddnava, s. of Viprachitti,
and Sinhikd, 140, n. 2. 148, n. 10. k. of me-
teors, 153, n. 1. his car and horses, 240.

Rahula, s. of S'&kya, 463, n. 20.

Raibhya, a. of Sumati, 448, n. 1 2.

Rain, how formed, 230, kinds of, 231.

Raivata, s. of Priyavrata, 16a, n, 2. the fifth

Manu, 262. his Urth, ib. o. 14. hk sons, 263.
a Rudra, 121. a prince, s. ^ Revata, visits
Brahmfi, 355. gives his daughter to Balarima^
357-

Raivata, a mountain, 180, n, 3.

Riya, 8. of ViruJa, 165.

R&J&, meaning of, loa, n. 6.

Rdjddhidevi, d. of S'fira, 437. w. of Jayasena, ib.
Rajani, a river, 183.

Rajarshis, * royal sages,' 284, n. 8.

Rcjas, quality of foulness, passion, activity, 2, n. 5.
Rajas, s. of Va^ishtfha, 83.

R&jyavarddhana, a prince, 333.

Riijavat, s. of Dyutimat, 82.

Rqji, 8. of Ayus, 406. his descendants, 41 1.
Rijni, w. of VivBswat, 266, n. i.

Rdk^ d. of Angiras, 83.

RAkd, day when the moon is round, 225.

Rakshd (Rfikhi), an amulet, 506, n. 3.

RAkshas/ s. of KhasA, parent of the RAksbasas,
150, n. 20.

RAkshasas, descendants of Pulastya, 5, n. 13.
proceed from BrahmA, 41. children of SurasA,
149, n. 15. of KhasA, 150.

RAma, s. of Da^aratha, his exploits, 384.
RAm^handra, a prince, 477.

RAmagiri (Ramtek), a mountain, 180, n. 3.
RamaAas (Ramathas), a people, 194. and n. 150.
Ramafiaka, an island, 175, n. 3.

RAmAnuja, date of, x.

RAmas, a people, 177. and n. 6.

RAmAyafia, a heroic poem, Iviii. epitome of, 384.

translations of, 385, n. 13.

Rambha, s. of Ayus, 406. his descendants, 41 2, n. 2.
RambhA, a nymph, 151, n. 21.

Rammohun floy, translations from the Vedas, ii.
Ramya, s, of Agnidhra, 162. k. of the country
between mount Meru and mount Nila, 163.
Ramyaka, a country, 168.

Rafianjaya, a prince, 463.

Rafiastambha, a country, 186, n. 1 1.

Rantideva, s. of Sankriti, 4SP^

RantinAra, s. of Riteyu, 447.

BAsa dance of KrishAa and t he Gopis, 533.
RasalomA, w. of Mabinasa, 59, 11. 4.

RasAtala, a division of PAt^a, 204, n. 1.
RasAyana, a branch of pharmacy, 407, n. 11.
RasollAsA, an original property of man, 45, n. 5.
RAshfrap^a, s. of Ugrasena, 436.

RAshfrapAlA, d. of Ugrasena, 436.

RatbachitrA, a river, 183.

Rathakrit, a Yaksha, 233.

RathAntara, teacher of the Rig-veda, 277, n. 7.
Rathantara, part of the SAma*veda, from BrahmA,
42.

Rathinara, a prince, 359.

Batnagarbha, commentator on the Vishfiu Pu*
rAfia, Ixxiv.

INDEX.

lUtri, ♦ night,* B form of Brahmd, 40.

lUtulaj I. of Suddhodana, 463.

Rauchm, the thirteenth Manu, 269. his sons, lb.
a. of Ruchi, ib. n. 10. ninth Manu, 268, n. 8.

Raudr&dwa; s. of Ahamyati, 447. s. of Puru, ib.

n. I.

Raurava, a hell ; crimes there punished, 207.

R&vaAa, s. of VMravas, 82, ft. 5. taken prisoner
by K&rttavirya, 417. killed byR&ma, 385.

RAya, s. of Purliravas, 398, n. i.

R&yAnaniya, teacher of the SAma-veda, 282, n. 2.

Rechaka, 'expiration,* 653, n. 10.

Religion, Hindu, periods of, i.

RenukA, w, of Jamadagni, 400. mother of PAra-
AurAma, 401.

Revanta, s. of Vivaswat by ChhAyA, 266. by
RAjni, ib. n. i.

Revata, s. of Anartta, 355.

Revati, d. of Raivata, w. of BalarAma, 357.

439-

Revati, a lunar mansion, 226, n. 21.

Ribhu, 8. of Rudra, 38, n. 13. s. of BrahraA^
legend of, 254.

Ribhus, a class of deities, 263, n. 18. 264, n. 20.

Rich : see Rig-veda.

Richa, a prince, 462.

Richas, hymns of the Rig-veda, 276.

Richas, children of Angiras, 123, n. 25.

Ricbeyu, s. of RaudrAAwa, 447, n, 7.

Richika, s. of Bhrigu, marries Satyavati, 399.

Rig (Rich) Veda, from BrahmA, 42, n. 21. taught
by VyAsa, 275. by Paila, 277. SanhitAs of, ib.

RiiudAsa, s. of Vasudeva, 439.

Riicsha, a V3rA8a, 273. a prince, s. of Ajamidha,
4SS. 8. of Akrodhana, 457.

Riksha, a chain of mountains, 1 74. in Gondwana,
ib. n. 2.

RiAa, a VyAsa, 273.

Ripu, 8. of Dhruva, 98.

Ripui\jaya, s. of Dhruva, 98. s. of ViAwajit, 465.

Rishabha, a king, s. of NAbhi, 163. adopts a reli-
gious life, ib. first TirthakAra or teacher of Jain
doctrines, 164, n. 7. a Rishi, s. of Angiras,
260, n. 4. a prince, s. of KuAfigra, 455.

Rishabha, a mountain, 169. 180, n. 3.

Rishis, seven, same as the PrajApatis, 49, n. 2.
attendants on the sun, 233. three classes of,
284. of the Manvrantaras ; of the first, 49.
second, 260. third, 261. fourth and fifth, 26a.
sixth, 263. seventh, 264. eighth, 267. ninth,
tenth, eleventh, twelfth, 268. thirteenth and
fourteenth, 269. their office, ib. mocked by
the YAdavas, 606.

Rishis, the constellation, revolution of, 485. .

Rishil^ a river, 176, n. 5.

Rishikas, a people, 189, n. 55* .

RishikulyA, a river, 176. the Rasikulia, ib. n. 5.

Rishyamdka, a mountain, idOi n. 3.

Rita, ' truth,' s. of Dharma, 55, n. 13. s. of Vi-
jaya,’390.

RitadhAman, thirteenth Manu, 268, n. 8,

Ritadhwaja, a Rudra, 59, n. 4. a name of P^a-
tarddana, 408.

Riteyu, s. of RaudrAAwa, 447.

Ritu, twelfth Manu, 268, n. 8.

BitudhAman, Indra of the twelfth Manwantara,
268.

Ritujit, a prince, 390.

Rituparfia, a prince, 379.

RochanA, w. of Vasudeva, 440, n. 2.

Rodha, a bell, 207. crimes there punished, 208.

Rohf, a river, 1 84.

Rohifif, d. of Surabhl, parent of cattle. 150, n. 19.
w. of MahAdeva, a Rudra, 59. w. of Vasudeva,
498. w. of KrishAa, 578.

RohiAi, a lunar mansion, 226, n. 21.

Rohita, ninth Manu, 268, n. 8.

Rohita, also RohitAAwa, 373, n. 10.

RohitAAwa, s. of HariAchandra, 373.

RomaharshaAa, a name of SAta, 283. author of a
SanhitA of the PurAAas, ib. narrator of the
PurAAas, x.

RomAAas, a people, 192.

RomapAda, s. of Viderbha, 422. s. of Chitraratha,
445*

Rosen, translation of the Rig-veda, i.

Ruchaka, a mountain, 1 69.

Ruchi, a PraJApati, 49, n. 2. married to Akdti ;
their children, 54.

RuchirA, a river, 185, n. 80.

Ruchiradhi, a prince, 450.

RuchirAAwa, a prince, 452.

RudhirAndha, a hell, 207. crimes punished in, 209.

Rudiment, or element of an element, 17. seeTan-
niAtra.

Rudra, born from the forehead of BrahmA ; be-
comes androgynous ; divided into eleven male,
and as many female forms, 51, n. 3. why so
named, 58.

RudrA, w. of Vasudeva, 439, n. 2.

RudrakAli, a form of UmA, 66.

Rudra- loka, site of, 213, n. 3.

RudrAAi, w. of a Rudra, 59, n. 4.

Rudras, eleven, male and female, 51. eight, 58.
their stations ; wives and progeny, 59. eleven,
59, n. 4. eleven, sons of KaAyapa and Surabhl ;
of Bhdta and SurApA ; of BrahmA and Surabhl,
1 21, n. 17. their names, ib. very numerous,
121. children of Surabhl, ijo, n. 19.

Rudra-sAvarAi, twelfth Manu, 268. s. of Rudra,
ib. n. 8. his sons, 269.

Rukmakavacha, a YAdava prince, 420.

Rukmeshu, a prince, 420.

Rukmin, s.of Bhlshmaka, 573. founds Bhojakaf a,
574. killed by BalarAma, 580.

Rukminl, d. of Bhlshmaka, carried off by KrishAa,

892

INDEX.

573. mother of Pradyumna, 574. burns with
Krishna’s body, 613.
a river, 185, n. 80.

Rdpav&hikas, a people, 187.

Ruruka, a prince, 373.

Rushadru, a prince, 420.

S«

Sabhtoara, s. of Anu, 444.

Sactt : see Sfakas.

Sadichiras, * 6xed observances,* 300.

Sadfiktot^, a river, 183.

Sad&nird, a river, 183.

Sada^wa, s. of Samara, 452,

S&dhus, • pious men,’ 300.

S^hy&, d. of Daksha, w. of Dharma, 119.

S4dhyas, a class of gods, sons of S4dhy&, 120,
their number and names, n. 14. gods of the
present period, 264, n. 20.

Sadwati, w. of Agni, 83, n. 3. d. of Pulastya, 83,
n. 5.

Sagara, s. of B&hu, subdues the barbarous tribes,
374. imposes marks upon them, 375. his sons
destroyed, 378.

Sdgara; bed of the ocean dug by the sons of
Sagara, 379.

Sabadeva, s. of S^rinjaya, 354. s, of Harshavar-
dhana, 412. s. of Pi^du, 437. 459. s. of Su-
d^a, 455. s. of Jarisandha, 456. 465. s. of
Divdkara, 463.

Sahadevd, d. of Devaka, 436.

Sahajanyi, a divine nymph, 150, n. 21.

S&hanji, a prince, 416.

Saharaksha, s. of Pavam&na, 84, n. 9.

Sahas, a month, 225.

Sahasrabala, a prince, 386, n. 19.

Sahasrajit, s. of Yadu, 416. s. of Bhajam&na, 424.

Sahasii^wa, a prince, 386, n. 19.

Sahasya, a month, 225.

Sahishdu, s. of Pulaha, 83. s. of Vanakapivat, 83,
n. 6.

Sahya, a range of mountains, 174. north part of
the western Ghits, ib. n. 2.

Sailk&yani, teacher of the Atharva-veda, 283.

Saindhavas, a people, 177. and n. 6. a school of
Brahmans, 283.

Saindhav&yana, teacher of the Atharva-veda, 283.

S^aineyas, sons of Si ini, a branch of the Y^vas,
435-

Siainyas, descendants of Sfini, 451.

Sunhikeyas, sons of Sinhiki, a class of Dinavas,
148, n. 10.

S^ai^ikatas, a people, ip2.

S>ai4iri, teacher of the white Yajush, 281, n 3.

S'ai^ireya, teacher of the Rig-veda, 277, n. 8.

S^ai^un&ga dynasty, 466.

S^aiva, a Puiiiia, 284.

Siaivalas, a people, 191.

Siaivy&, a river, 183.

Sfuvyi, w. of Sfatadbanu, 342. w. of Jy&tuagha»

S^&ka, a Dwipa, 1 16. divisions, mountamv, nvers,
people of, 199.

S^dcalya, teacher of the Rig-veda, 277.

Si&kapdr^, author of a Nirukta, 277. same as
Rath&ntara, ib. n, 9.

S^akas, a people, rW. and n. 43. 190. 193. con*
quered by Sagara, 374. kings of their race,
474- 475> n. 64.

S^&kha, s. of Kum&ra, 120.

S^akra, name of Indra, 78, &c. an Aditya, 122,

Sakridgrahas, a people, 194.

Bakti, father of Par&4ara, killed by Kalmfishapfida
changed to a R&kshasa, 4, n. 12. one of the
Vy&sas, 273.

S^akti, ' energy,* of three kinds, 653.

S^aktis, female forms of Rudra, white and black,

n-4* ^ .

S^aktri, s. of Va4ish1fha, 84, n. 8. see S^akti.

S’akiini, s. of Hiranyiksha, 147. s. of Dai^aratha,
422.

S^akuui, d. of Bali, 147, n. 2.

S^akya, s. of Sanjaya, 463. s. of S^uddhodana,
ib. n. 20. teacher of the Buddhists, ib.

S^ala, s. of Bahlika, 459.

Silagrdma, place of pilgrimage, 163. 243.

S^alik^, a branch of surgery, 407.

S^&lav6nakas, a people, 193, n. 1 19.

S^iligotra, teacher of the S&ma-veda, 282, n. 2.

S^^lin, teacher of the white Yqjush, 281, n, 5.

S^dli^dka, a prince, 470.

^dliya, teacher of the Rig-veda, 277.

S'^lmali (or S^dlmala), a Dwipa, 166. divisions,
mountains, rivers, people of, 198,

S'^lwas, a people, 177. and n. 6. 183.

S'^lwasenis, a people, 193.

S^alya, a branch of surgery, 407, n. ii.

S^%a, 8. of Viprachitti, 148. ^

Samfidhi, ‘ end of meditation,’ 637.

S4man : see S^ma-veda.

Samangas, a people, 193.

Samtoodakas, relations by offerings of water, 3 16,
n. 7.

Samara, s. of Nipa, 452.

S6ma-veda, from Brahmfi, 42. taught by Vy&sa,
276. Sanhit^ of, 282. Jyeshtfha portions of,

325* n- 4-

Samavegavasas, a people, 193.

S^dmba, s. of Krishlia, 591. taken prisoner by
the Kurus, 601. recovered by Balar&ma, 605.
cursed by the Rishis, 606.

Sambara carries off Pradyumna, 375. is killed by
him, 376.

Sambhala, birthplace of E^ki, 484.

S^ambhu, a Rudra, 121.

S'ambhu, w. of Dhruva, 98.

Sambhdta, a prince, 371.

index.

693

Sambhdti, a priace, 371 » n. 5.

Sambhiiti, ^ fitness,’ d. of Daksha, w. of Marichi,
54* tbeir progeny, 82. *

S^amlka, s. of Sfura, 437.

S>&min, s. of S^dra, 436.

Samiras, a people, 19 1.

SampadvRsu, a solar ray, 23^^ n. 3.

Sampfira, s. of Samara, 452/

S&rapardyada, teacher of the white Yajush, 281,
n. S.

Sampfiti, a. of S^yeni, T49, n. 13.

Samr&t, the Manu of a period, 93, n. 3.

Samrdt, d. of Priyavrata, 161.

Samudra, k. of rivers, 153, n. i.

Sdmudri, d. of Samudra, w. of Prachinavarhish,
85, n. 1 1.

Samvara, a Daitya and magician, 137. s. of Danu,
147.

Samvarafia, s. of Riksha, 455.

Samvatsara, first year of a cycle, 224. lord of
seasons, 1 53, n. 1 .

Samvit, synonyme of Mahat, 15, n. 22.

Sdmya, an original property of man, 45, n. 5.

Samy&ti, s. of Bahugava, 447, s. of Piichinvat, ib.
n. I.

Samyoga, * union of contiguity,’ 652.

Sanai^chara, s. of Rudra, 59. s. of the sun, 266.

' Saturn,* bis chariot and horses, 240.

Sanaka, s. of Rudra, 38, n. 13.

Sananda, s. of Rudra, 38, n. 13.

San&tana, s. of Rudra, 38, n. 13.

Sanatkumdra, a. of Rudra, 38, n. 13.

Sandan^a, a hell, 207. sins punished in, 209.

Sandhy^, ^ twilight,’ a form of Brahmd, 40. pe-
riod preceding a Yuga, 23, n. 4.

Sandhy^, ‘twilight,’ 222. ‘dawn,’ ib. prayer to
be used at, ib. n. 14. duration of, 223. ‘ morn-
ing and evening,’ 308.

S^ndipani, tutor of Krishfia and Balarkma, 561.

Sandhy&nsa, period succeeding a Y uga, 23, n. 4.

Sandrocottus : see Chandragupta, 468.

Sangr&majit, s. of KrishAa, 591.

SanhatAswa, a prince, 362.

SanhitAs, of the Rig-veda, 277. of the Yiyur-
veda, 279. of the S&ma-veda, 282. of the
Atharva-veda, ib. of the PurAAas, 283. xi. of
the SkAnda, xlvi.

SanhlAda, s. of HiraAyaka^ipu, 1 24.

S^ani, 8. of Atri, 83, n. 4. (S^anai^hara) s. of the
sun, 266. his chariot and horses, 240.

Saniyas, a people, 193.

Sanjaya, s. of Sup&r^wa, 390. s. of Pratiksbatra,
412. s. of Rananjaya, 463.

Sanjnd, d. of Vi^wakarman, w. of the sun, 266.

Sankalpa, a PriyApati, 49, n. 2.

SankalpA, d. of Daksha, w. of Dharma, 119.

S^ankana, a prince, 384, n. 1 5.

Siankara, a name of S^iva, 7, n. i. a D&nava, 147.

S^ankara Ach&rya, date of, x.

SankarshaAa, name of BalarAma, 440* 498.
Sank64ya, a kingdom, 390, n. 5.

S^ankha, s. of Kadru, 149.

S^ankha, a minor Dwipa, 175, n. 3.

S^ankhakfifa, a mountain, 169.

SfankhanAbha, a prince, 386.

S^ankhap&da or ^ankhapAd, s. of Kardama, 83,
n. 6. regent of the south, 153. 226.
S^AnkhyAyana, teacher of the Rig-veda, 278, n 13.
S^anku, s. of Ugrasena, 436.

S^anku^iras, a E^Lnava, 147.

Sankriti, s. of Jayasena, 412. s. of Kara, 450.
Sannati, * humility,’ d. of Daksha, w. of Kratu, 54.
Sannatimat, a prince, 453.

S’an^apAyana, a teacher of the Purfifias, 283.
Sansk&ras, initiatory ceremonies at birth, &c. 297.
S'Anti, ‘ placidity,’ a property of sensible objects,
17» n* 27.

S^Anti, ‘ expiation,’ d. of Daksha, w. of Dharma,
54. w. of Atharvan, 55, n. 12.

S’Anti, Indra of the tenth Manwantara, 268. a
Brahman, pupil of Angiras, 269, n. 11. a prince,
8. of Nila, 453.

S'Antidevd, d. of Devaka, 436.

SantAna, s. of Ugra, 59.

S^Antanu, s. of Pratipa, 457.

Santarddana, s. of Dhrishtaketu, 437.

Santateyu, a prince, 447.

Santati, a. of Alarka, 409.

Santosha, s. of Dharma, 55.

SaryAti, s. of Vaivaswata, 348. his sons, 358. s. of
Nahusha, 413.

Sapi Adana, ancestral SiAddhas, 318.

SapiAd'as, relations by offerings of food, 3 16, n. 7.
Sapeyin, teacher of the white Yajush, 281, n, 5.
Saptada^a, ‘ hymns,’ from Brahm&, 42.

S^aradwat, husband of AhalyA, 454.

SAraAa, s. of Vasudeva, 439.

Saramfi, d. of Daksha, w. of Ka^yapa, 122, n. 19.
SAraswata, a sage, narrator of the VishAu PurAAa
to Par^ara, 9. a VyAsa, 272. s. of Saraswati,
preserver of the Vedas, 285, n. 9.

SAraswata, a dialect of Sanscrit, Ixvii.

SAraswatas, a class of Brahmans, 285, n. 9.
Saraswati, d. of Daksha, w. of Dharma, 1 19, a. 1 2.

goddess of literature, Ixvii.

Saraswati, a river, 180. the Sarsuti, ib. n. 5. the
Caggar, 181, n. 7. 182. 184. in the east, 185,
n. 80.

S^arayu, a river, 182. the Saiju, ib. n. 19.
S^Arimejaya, a prince, 435.

Sarman, a name fur a Brahman, 297.

S^armishfbA, d. of Vrishaparvan, 147. w. of Ya-
yAti, n. 6. story of, 413, Q. 3.

Sarpa, a Rudra, 121, n. 17.

Sarpi, w. of the Rudra, Siiva, 59, n. 4.

SAru, 8. of Vasudeva, 439.

8 o

694

INDEX.

Sam, a Rudra, 58. isi.

S&mbhauma, a prince, 457.

Sariraga, a. of Paurdamisa, 82. a. of Bbima, 459,
n. 5,

Sarvakdraa, a prince, 380.

Sarvaaang&, a river, 1 84.

Samtobbadra, a foreat, 169.

Sarvatraga, a. of Bhima, 460.

Si^ryataa, aona of S^ary&ti, 358;

S^a^, part of Jambu-dwipa, 166, n. i.

S^aii&da, a. of Ikabw&ku, 360.

S'a^adharman, a prince, 470.

S^a^avindu, a prince, 420.

S^a^ikaa, a people, 189.

S^astra-devataa, deified weapons, children of Kri-
a&i^wa, 123, n. 26.

S&awata, a prince, 390.

SiatabaU, a river, 182.

Siat&bhiahd, a lunar mansion, 226, n. 21.

Sfatadhanu, a pioua king, apeaka to a heretic,
342. bis repeated births, 343. final liberation,
344. a. of Hridika, 436.

S^atadhanwan, kills S^atrajit, 428. killed by Kriab-
fia, 430.

S'atadru, a river, 175. the Setlej, 176, n. 5.

S^atadyunina, a. of Ch&kahusba, 98. a. of Bh&nu-
mat, 390.

S^atajit, s. of Raja, 165. a. of Sabasnyit, 416.
a. of Bhajam&na, 424.

S^&takarfii, name or title of several Andhra princes,

47*- 473-

S'atakumbhd, a river, 182.

S^at&nanda, a. of Gautama, 454.

S^atdfiika, a. of Nakula, 459. a. of Janamejaya,
461. a. of Vasud&na, 462.

S'ataratha, a. of Mulaka, 384, n. 15.

S^atarupfi, female portion of Brahmfi, w. of Swi-
yambbuva Manu, 5 1, n. 5. type of many forms ;
same as Miyd, as Savitri, 53, n. 5.

S^atasankhyas, a class of deities, 268.

S'atavaldka, teacher of the Rig-veda, 278, n. 10.

S'atdyus, s. of Purfiravas, 398.

Sati, * truth,* d. of Daksha, w. of Bhava, 54. 59.
burns herself, 65, n. 4. w. of Angiras, 1 23, n. 25.

S^atrughna, a. of Da^aratha, 384. takes Matliufi,
385. a. of S^waphalka, 435.

Satr&Jit, a. of Nighna, friend of Aditya, receives
the Syamantaka gem, 425. gives Krishfia his
daughter Satyabh^md, 428. killed by S'ata.
dhanwan, ib. name of Pratarddana, 408.

Siatwata, a prince of the Yidava race, 423. his
descendants, 424.

Si&twatas, descendants of S'atwata, 423.

Satya, quality of goodness or purity, knowledge,
quiescence, 2, n. 5. a form of Vishfiu, 264.

Satyabh^nd, d. of Satr&jit, married to Krishfia,
428. 578. desires the Pfiry&ta tree, 586. pro-
motes the quarrel of the Y^avas, 610, n. 1 1.

Satyadhrita, s. of Pushpavat, 453.

Satyadhriti, s. of Mah&virya, 390. s. of S^arafia,
439. 8. of Dhritimat, 453. s« of 6atdnanda,
454* .

Satyadhwiqa, a pnnce, 390.

Satyahita, teacher of the Rig.veda, 277, n. 7.
Satyajit, a prince, 465.

Satyaka, s. of S>ini, 435.

Satyakarman, a prince, 446.

Satyaketu, a prince, 409,

Sfityaki, s. of Satyaka; also Yuyudhfina, 435.
Satya-loka, * heaven of truth,' 48, n. 10. site of,
213.

Satyanetra, s. of Atri, 83, n. 4.

Satyaratha, a prince, 390.

S&tyarathi, a prince, 390.

Satyas, a class of deities, 122, n. 20. 261. 262.
Satya^ravas, teacher of the Rig-veda, 277, n. 7.
Satya6ri, teacher of the Rig-veda, 277, n. 7.
Satyavfik, a. of Ch&kshusha, 98.

Satyavati, d. of G&dhi, w. of Richika, 399. be-
comes the Kauiiiki river, 400, n. 13. mother
of Vy6aa, 459.

Satyavrata, a prince; also Trii^nku, 371.
Satyayajna, ' observance of truth,' 294, n. 3,
Saubhari, a sage, 363. marries the daughters of
M&ndh&tri, 366. becomes an ascetic, 369.
Saud^a, s. of Sud&sa, a prince, 380. story of, ib.

n. I T. and 381.

Saugata, s. of Da^aratha, 470.

Sauhridas, a people, 192.

S^aunaka, s. of Ghritsamada, 406. s. of S'unaka,
ib. n. 7.

Saumitri, teacher of the S^ma-veda, 282, n. 2.
Saumya, a division of Bhfirata-varsha, 175. ,
Saumyas, a class of Pitris, 239, n. 3.

Saunaka, teacher of the Atharva-veda, 283.
Saurdshfras, a people, 177. and n. 6.

Sauvalyas (Sau^alyas), a people, 185. and n. 8.
Sauviras, a people, 177. and n. 6.

Savala (or Savana), s. of Priyavrata, 162. k. of
Pushkara, ib. his two sons, 200.

Savald^wus, sons of Daksha, 117.

Savana, s. of Va^ishtha, 83.

Savarfii, d. of Ocean, w. of Pr^hinavarhis, 107.
Sfivarfii, s. of the sun, 266. eighth Manu, 267.

his sons, ib.

Savibh&sa, a sun, 632.

Savitri, an Aditya, 122. a Vy&sa, 272.

S&vitri, d. of Daksha, w. of Dharma, 1 19, n. 12.
Saya, s. of Kalpa, 58, n. i.

Scblegel, translation of the Ramayafia by, 385,
n. 16.

Seas, seven, surrounding the seven Dwlpas, 166.
of salt water, 197. of treacle, 198. of wine, ib.
of butter, 199. of curds, ib. of milk, 200. of
fresh water, 201.

Selu, a river, 183.

695

index.

Sen^jh, 8. of ViiwaJH, 451. s. of Vrihatkarman.

465*

Senfinin^ a Rudra, lax, n. 17.

Sei^ts, proceed from Brahm&, 41. children of
Kadrup 149.

Sense, organs of ; products of Egotism ; presided
oyer by divinities, 17. their number, 18.

Stesha, a Pny&patip 50, n. 2.

S>esha, s. of KmIfu, 149. k. of the Nigas, 153.
the serpent below P&t&la, description of, 205.
teacher of astronomy, 306. supports the world
upon his head, 206. incarnate as Balaiima, 458.

Setu, a prince, 443.

Shaddas, a people, 187.

Siddhas, their residence, number, and nature, 227.

Siddhas, a people, 192.

Siddbi, * perfection,* d. of Daksha, w. of Dharma,

. 54*.

Siddhis, attributes of perfection, 45.

S^ighra, a prince, 387.

Sfighr&, a river, 183.

S>ighraga, a prince, 384, n. 15.

Sikhaddldi, w. of Antardh&na, 106.

Siikhivasas, a mountain, 169.

Siksh^ an Anga of the Vedas, 284.

Sindhu, a river, 171, n. 12. of Bh&rata-varsha,
the Indus, 180. the K^i Sindh, 183, n. 30.

Sindhuka, 472, n. 39. see Sipraka.

Sindhudwipa, a prince, 379.

Sindh upulindas, a people, 186.

Sindh usauvfras, a people, 191.

Sinhald, an island, 175, n. 3.

Sinhik&, d. of Ka^yapa, w. of Viprachitti, 122,
n. 19. 124. 148.

S^ini, 8. of Sumitra, 424. his descendants, 451.
8. of Garga, ib.

S^inibdhu, a river, 185, n. 80.

S^iniv^i, d. of Augiras, 82. day of the moon
visible, 225.

S^ipr&, a river, 185, n. 80.

S'ipraka, first Andhra king, 472.

Siradhwaja, a prince of Mithild, father of Sitfi, 390.

S^^ira, a mountain, 169.

S'i^ira, teacher of the Rig-veda, 277.

S^i4u, s. of Sfirafia, 439.

Sl^um&ra or 'porpoise* (celestial), 230. repre-
sents the stellar sphere, 240.

S^i4unfiga, a king of Magadhfi, 466.

S^i^up&la, a. of Damaghosha, 437. his previous
births and hostility to Krishfia, ib. obtains feli-
city, 439.

S^itfi, a river, 170.

Sitfi, w. of ^ma, 384. d. of Siradhwaja, 390.

B^itfinta, a mountain, 169.

B^iteyiis, a prince, 420.

S^itoda, a lake, 169.

S^iva, the deity, same as Vishfiu in the character
of destroyer, 19. born as a Kumfira from Brahmfi

in wh Kalpa ; of different colours, 39, n. 1 3.
spoils Daksha’s sacrifice, 62. bears Alalmnanda
on his head, 229. interce^^ <•

Rudra, 59, a prince, s. of Uru, 98.

S^ivfi, w. of 14fina, 59.

S^ivfi, a river, 183.

S^ivas, a class of deities, 26 1 .

S^ivaskandha, a prince, 473.

S^iva^ri, a prince, 473.

S^ivasw&ti, a prince, 473.

S^iva-Upapur^a, notice of, Ivi.

S^vi, 8. of Sanhr^da, 147. of Prahl&da, ib. n. i,
Indra of the fourth Man wantara, 262. a prince,
B. of U^inara, 444.

Skanda, s. of Pa4upati, 59.

Skanda PurfiAa, parts of, xlv. notice of, 284. >

Sleeping, rules of, 309.

Slishfi, 8. of Dhruva, 98.

Smaya, s. of Dharma, 55, n. 13.

Smriti, ' memory,' synonyme of Mahat, 15, n« 22.

Smriti, d. of Daksha, w. of Angiras, 54. their
progeny, 82.

Smriti, s. of Dharma, 55, n. 13.

Society, origin and progress of, 45.

Sodhas, a people, 187.

Soka, s. of Mrityu, 56.

Soma, ‘the moon,* s. of Atri, 83. king over the
constellations. Brahmans, plants, &c. 153. car-
ries off T&rfi, 392. has Budha by her, the founder
of the lunar race, 393. a Vasu, 120. s. of the
Rishi Prabhfikara, 447, n. 8.

Somaka, s. of Sahadeva, 455.

Somadatta, k. of Vai^fili, 354.

Somapfis, a class of Pitris, 84, n. 10. 321, n. 1.

Somdpi, 8. of Sahadeva, 455. 465.

Somasarman, a prince, 470.

Soma^ushm&pafia, a Vyasa, 273.

Somatirtha, a place of pilgrimage, 561, n. 3.

Somavajna, offering of asclepias, 275, n. i.

S^oAa,’a river, the Sone, 183.

S^ofiitapura, city of Bfifia, 593.

Spheres of the sun and planets, 212.

Sraddhfi, * faith,’ d. of Daksha, w. of Dharma, 54.
of Angiras, 55, n. 12.

Sfr&ddha, ‘ worship of progenitors 5* for prosperity.
297, n. 3. 314. different kinds of, ib. n. 1. for
kindred newly deceased, 316. monthly, for de-
ceased relatives, 317. annual, 318. occasional,
320. Brahmans to be entertained at, 325.
prayers used at, 328. things sacred at, 330.
how vitiated, 333.

S^rfivafia, a month, 225, n. 19.

S^ravafid, a lunar mansion, 226, n. 21.

S^ravasta, a prince, 361.

S^rdvasti, a city, 36 1 .

S^ri (or Lakshmi), d. of Bhrigu, 59. So. in all
things the counterpart of Vishfiu, 60. produced
from the ocean, 76. hymned by Indra, 78.

696

INDEX.

S^ndevd, d, of Devak9, 436,

Kridhara commenutor on th^ Bh^mta,

xw. on the Vishnu Pur^a, Ixxiv.

S'rij&vaiia, 9. of Dyutimat, Sii, n. i.

S'ringi^ a range of roounudna^ 167.

S^rinjaya* 9. of Dhdmrfiiwa, 354, s. of S^dra, 436*
8. of K&l&nara, 444. i. of Haryalwa, 454.
Sirinjaps, a people, 193, n. 136.

S^ri-4aila (or S^ri-parvata), a mountain, 180, n. 3.
^ritala, a division of P&ttia, 204, n. 1.

S'ronf, a river, 185, n. 80.

STruta, s. of Dhamia, 55. s. of Bhagiratha, 379*
8. of Upagu, 390. 8. of Kriahda, 591.
Sirutadevd, d. of Sfdra, 437. w. of Vriddha^-
man, ib.

?rutakarman, a. of Sahadeva, 459.

S^rutakirtti, d. of S^ura, 437. w. of Dhrishtaketu,
ib. s. of Aijuna, 459.

S^rutanjaya, a prince, 465,

S'rutasena, a. of Parikshit, 457. 461.

S^rutasonia, s. of Bhima, 459.

S^rutai^ravas, a prince, 455.

S'ruta^ravas, d. of S^dra, 437. w. of Damaghosha,
ibid.

S'rutavat, a prince, 465.

S'rutdyus, s. of Bhdnumitra, 386, n. 19. 8. of
Arishtanemi, 390. s. ofPurdravas, 398.

Sfruti, d. of Atri, w. of Kardama, 83, u. 4.
Btambha, a Rishi, a6o.

Stanabdlas, a people, 193, n. 134.

Stanayoshikas, a people, 196.

Sthaleyu, a prince, 447.

SthaMileyu, a prince, 447.

Stoma, * hymns/ from Brahmd, 42, n. 21.
Student^ duties of, 294.

Stuti, ^ prayers,' from Brahmd, 42, n. 21.

Subdhu, 8. of S^atrughna, 385. k. of Mathurd,
386, n. 17.

Subhdsa, a prince, 390.

Subhdmi, s. of Ugrasena, 436.

Substance, imperceptible, how perceptible, 32,0. 8.
Suchandra, k. of Vai^dli, 354.

Suchdru, s. of Krishda, 578.

Suchchdyd, w. of Dhruva, 98.

S^uchi, 8. of Agni, 84. 8. of Antardhdna, 106, n. 2.
s. of Satadyumna, 390. a. of Andhaka, 435.
8. of Vipra, 465. Indra of the fourteenth Mun-
wantara, 269.

S^uchij d. of Kai^yapa^ parent of water^i^owU 148.
S^uchi, a month, 228.

Siuchi^rayas, a Prajdpati, 50, n. 2.

Suddmas, a people, 192.

Siidai^aoa, a prince, 384, n. 25. 387.

Sud&sa, 8. of Sarvakima, 380. s. of Chyavana, 455.
Suddhodana, s. of S^dkya, 463. father of S'&kya,
ib. n. 20.

Sudellaa (Sudeshdas, Sudeshfas), a people, 188.
190.

Sudeabda, a. 6f Kriahdai 578.

Sudeva, s. of Chunchu, 373. a. of Devaka, 436*

Sudhdma, a mountain, 180, n. 3.

Sudhiman, a liokapdla, s. of Virajaa and Oauri,
82, n. 2. 133. 8. of Kardama, 226. and n. lo.

Sudhdmaa, a ciua of deities, 261. 268.

Sudhdmans, a clast of deities, 269.

Sudhanush, s. of Kuru, 455.

Sudhanwan, s. of S^wata, 390. s. of Satyadhrita,
45S-

Sudharman, hall of Indra, given to Ugrasena by
Krishna, 561. returns to heaven, 613.

Sudharmas, a class of deities, 268. 269.

S^udhis, a class of deities, 263.

Sudhriti, a prince, 353.

Siidraci of Pliny, S'ddras, 195, n. 153.

Sddraka, first Andhra prince, 473, n. 39.

S^ddras, a people, 195, n. 153. 481.

S^ddras, from the feet of Brahind, 44. their duties,
292.

Sudyumna, transformed from lid ; his sons ; k. of
Pratishfhdna, 350. s. of Chdkshusha, 98. s. of
Bhayada, 447.

Sugandhd, bondmaid of Vasudeva, 439, n. 2.

Sugrivi, d. of Kadyapa, parent of horses, &c. 148.

Suhma, s. of Bali, 444.

Suhmas, a people, 1B8, n. 46.

Suhotra, s. of Kdnchana, 398. s. of Kshatravrid-
dha, 406. s. of Vrihatkshatra, 451. s. of Bhu-
manyu, ib. n. 33. s. of Sudhanush, 455, s. of
Sahadeva, 460. ■

Sujdti, s. of Vitihotra, 418.

Siyyeshfha, a prince, 471.

S^ukala, a country, 177. and n. 6.

Sukdlins, a class of IMtris, 321, n. i.

Sukandakas, a people, 191.

Siikanyd, d. of Saryati, w. of Chyavana, 354.

S'dkara, a hell, 207. crimes there punish^, 208.

Sukarmaii, teacher of the Sdma-veda, 282.

Sukarmans, a class of deities, 269.

Sukarmas, a class of deities, 268.

Suketu, 8. of Nandivardhana, 390. s. of Sunitha,
409.

Sukha, s. of Dharma, 55.

Sukhibala, a prince, 462.

S^uki, d. of Kadyapa, mother of parrots, &c. 148,

S'ukra, s. of Bhava, 59. s. of V^ishtfha, 83. s. of
Havirdhdna, 106. (the planet), bis car and
horses, 239.

S^ukra, a month, 225.

Sukriti, s, of Pritbu, 452.

Sukshatra, a prince, 465.

S^uktimat, a mountain chain, the east and north
portion of the Vindhya range, 174. 176, n. 5.
421, n. 13.

Siuktimati, a river, 184, n. 73.

Sukumdra, a prince, 409.

Sukufyas, a people, 185.

INDEX.

697

S^dlapAni, chief of the Bhdtas, X531 n. t.

Sulomadhi, last Andhra prince. 473> n. 6a.

Sum&lya, s. of Mah&padmat 468.

SumalliSj a people. 193.

Sumanas, a. of Uru, 98. a. of Haryai^Wa, 371.

Sumanaaas, a clasa of deities. a68.

Sumangi. a river. 1 84. n. 74.

Sumantu. pupil of Vy&aa. 376. teacher of the
Atharva-veda. 282. s. and pupil of Jainiini.
282. a prince, s. of Jahnu, 399.

Sumati, s. of Bharata. 164. fifth Tlrthakara. ib.
n, 8. 8. of Janamejaya. 354. s. of Sagara. 377.
6. of Supdrswa. 4^3. s. of Dridhaaena, 465.

Sumati. teacher of the Purdfiaa, 283.

Sumati. d. of Kratu. 83, n. 7.

Sumedhasas. a clasa of deities. 262.

Sumitra. s. of Vrishfii. 424. last of the race of
Ikahwdku. 464.

Sun, presides over the eyes. 17, n. 28. hia car
and horses. 217. his diurnal course. 219. north,
em and southern declination. 220. harassed by
the Mdndehas. 222. the cause of rain. 230. his
attendants in each month. 233. mystical ac-
count of. 236. his functions, ib. his rays. ib.
n. 3. his wives and children, 266. ground by
Vi^wakarman. 267. s. of Aditi. and origin of
the solar dynasty, 348, gives Yajnawalkya the
white Yajusb. 281. gives the Syamantaka gem
to Satrdjit. 425. becomes sevenfold at the end
of the world, 632.

S^unahitephas. s. of Viswdmitra. 404. legend of,
ib. n. 22.

Sunaka. s. of Ghritsamada, 406, n. 7.

Sunakshatra. a prince, 463.

Sundman, s. of Ugrasena, 436.

Sunasd, a river, 1 84.

Sunaya. s. of Rita. 390. s. of Pariplava, 462.

Sunayas. a people, 193.

Sunda. s. of Nisunda, 147. n. i.

Sundara. a prince. 473.

Sundari, d. of Vaiswdnara, 147. n. 7.

Sungas. dynasty of. 470.

Sunika. minister of Ripunjaya, 466.

Sunita, a prince. 465.

Sunithu. 8. of Santati. 409. s. of Susheda, 462.

Sunithd. d. of Mrityii, w. of Anga, 99.

Sunritd. w. of Uttdnapdda, 86. 11. 1.

Suns, seven, their names. 63 2.

Sunyabandhu. s. of Tridavindu, 353, n. 25.

Suparda, a name of Garudfa, 149.

Supdidwa. a mountain, north of Meru, 168.

Supdidwa, 8. of S^rutdyus, 390. a. of Drid'hanemi,

453-

Supratitha, a prince, 463.

Suprayogfi, a river, 183.

Supreme condition (of Vishdu), 1 56.

Sidra, s. of Kdrttavirya, 417. s. of Viddratha, 436.
8. of Devamidliufiha. ib.

Surabhi (cow), produced from the ocean, 76.
Surabhi, d. of Daksha, w. of Kaiyapa, 122.

S^dras, a people, 177. and 0. 6.

Surasd, d. of Daksha, w. of Ka^yapa, 122.

Surasd. a river. 176.

S^drasena, s. of Siatrugna, 385. k. of Mathurd.

386, n. 17. 8. of Kdrttavirya. 417.

S^drasenas. a people, 185. Suraseni. ib. n. 2*
Suratha, s. of Jahnu, 457. s. of Ktidcfaka. 464.
Sure^wara. a Rudra, 121. n. 17.

Surgery, branches of. 407, n. ii.

Surdpas, a. class of deities, 262.

Surochish, s. of Va^ishfha. 83. n. 8.

Susandhi, a prince, 387.

Su^dnti, a prince. 453.

Su^dnti, Itidra of the third Manwantara, 261.
Su^arman, a prince, 471.

Susheda, s. of Vasudeva, 439. s. of Vrishdimat,
462. 8. of Krishda, 578.

Sushumna. a ra^ pf the sun. 236. n. 3.

Su^ravas, a Pnydpati, 50, n. 3.

Su^ruta, a prince. 390. a teacher of medical
science. 407. n. 1 1.

Su^uma. a prince. 465.

Sdta. a bardj origin of. 102. pupil of Vydsa.
276. teacher of the Purddas. 283. a generic
term for chroniclers and bards, xi,

Sutala. a division of Pdtdla, 204.

Sutanu, d. of Ugrasena, 436.

Sutapas, s. of Va^ishfha, 83. a prince, s. of Hema,
444-

Sutapas, a class of deities. 267.

Sutdrd, d. of S^waphalka, 435.

Suvala, a prince, 465.

Suvdmd. a river, 183. the Ram-gangd. ib. n. 53.
Suvarchald, w. of Rudra, 59.

Suvarda, a prince. 463.

Suvardaroman. a prince, 390.

Suv^tu. a river. 183.

Suvela, a mountain, 180, n. 3.

Suvibhu, a prince. 409.

Suvira, s. of S^ivi, 444. s. of Kshemya, 453.
Suvrata. a prince. 465.

Suya^as, s. of Asokavarddhana, 470.

Swabhdvas, characteristics or properties of per-
ceptible things, 34, n. i.

S^wdbhojana, a hell, 207. sins punished in. 209.
Swadhd, * oblation,* d. of Daksha. w. of the Pitris,
54. w. of Angiras. 123, n. 25. w. of a Rudra.

59» n- 4- ^ .

Swdhfi, * offering.' d. of Daksha. w. of Agni. 54.

w. of the Rudra PaSupati, 59.

Swdhi, a prince. 420.

Swakshas. a people, 188.

Swamdbhdk, a sun. 632.

Si waphalka, marries Gdndini,43 1. s. of Prisni, 435.
Swa^j, a solar ray. 236. n. 3.

Swardt, the creator. 93. n, 3.

8 P

698

INDEX.

Swar^ht'ras, a Mople, 189.

Swarbbdnu, a i>&nava^ s. of Kai^yapa, 147. t. of
Viprachitti, 148.

Swarga, on Meru, 172.

Swarga, s. of Bhima, 59.

Swar-loka, site and extent of, 212.

Swardaprastha, an island, 175, n. 3.

Swdrochisha, s. of Swarochish, second Manu,
260. and n. 2. his sons, 261.

Swardpas, * forms of things/ 34, n. i.
Swasty&treyas, a race of Brahmans, 447, n. 8.
Swad, a lunar mansion, 226, n. 21.

Swati, 8. of Uru, 98.

Swayambhoja, a Y^ava chief, 436.

Swayambhu (Brahmd), synonyme of Mahat, 1$,
n. 22. a Vy^a, 272.

Swdyambhuva Manu, born of, and one with,
Brahmi, 31, n. 5.

S^weta, s. of Kadru, 149.

S'weta, a range of mountains, 167.

S'weta-dwipa, * white island,' 200, n. 2.

Sv^dv^is, ‘Jains/ 339, n. 2.

Sy^a, offends Gargya, 565.

S'y&ma, s. of S^dra, 437.

Syamantaka jewel, given by the Sun to Satrdjit,

425. its properties, ib. taken by Jdmbavat,

426. recovered by Krishda, 427. carried off by
^atadhanwan, 428. transferred to Akrdra, 429.
its virtues, 431. remains in Akrura's keeping,
434-

^4m&yani, teacher of the Yajur-veda, 279, n. i.
Syeni, d. of Ka^yapa, parent of hawks, 148.

T.

Tadaikvam, ‘unity,’ 652.

Taittiriya portion of the Yajur-veda, 280.

Taksha, s. of Bharata, 385. k. of Taksha^ild, 386,
n. 17.

Takshaka, s. of Kadru, 149.

Tdla, a hell, 207. crimes punished in, 208.
Tdlajangha, a prince of the Yadava race, 418.
Tdlajanghas, a tribe, conquer Bdhu, 373. con-
quered by Sagara, 374. sons of T^ajangha,
418. a branch of the Haihayas, 418, n. 20.
Tdlaka, a prince, 473.

Taldtala, a division of Pdtdla, 204, n. i.

Tamas, quality of darkness, ignorance, inertia, 2,
n. 5. kind of ignorance, 34, n. 2. a hell, 207.
Tamas, a prince, 420.

Tdmasa Manu, s. of Priyavrata, 162, n. 2. 262.
his sons, ib.

Tamasd, a river, 184. the Tonse, ib. n. 60.
Tdmasi, a river, 1 84.

Tamisra, ‘ gloom / kind of ignorance, 34, n. 2.
Tdmrd, d. of Daksha, w. of Ka^yapa, 122.

Tdmrd, a river, 183.

Tdmraliptas (Tamaliptas), a people, 192.
Tdmrapakshi, a. of Krishda, 591.

T&mrapardi, a river, 176. in Tinnivelly, ib. n. 5.

TdniravarAa, a division of Bh&rata-varsha, 1^5.
T&mrdyani, teacher of the white Yajusb, 281, 0.5.
Tanabdlas, a people,

Tanayas, a people, 193.

Tandri, ‘ sloth,* a form of Brahmi, 40, n. 15.
Tankanas, a people, 194, n. 143.

Tanm&tra, rudiment or type of an element ; de-
void of qualities, 17. same as the properties of
an element, 17, n. 26.

Tansu, a prince, 448.

Tansurodha or Tansu, 448, n. 10. 13.

Tapa-loka, sphere of the seven Rishis, 48, n. 10.
Tdpaniyas, Brahmans of a branch of the white
Yajush, 281, n. 5.

Tapas, a month, 225.

Tapaswin, s. of Chdkshusha, 98.

Tapasya, a month, 225.

Tapati, d. of the sun, 266.

Tdpi, a river, 176. the Tapti, n. 5.

Tapo-loka, site of, 213.

Taptakumbha, a hell, 207. crimes punished in,
208.

Taptaloha, a hell, 208.

Tdrd, w. of Vrihaspati, carried off by Soma, 392.
mother of Budha, 393.

Tdraka, s. of Hiradydksha, s. of Kasyapa by Danu,
147.

Tdrakd, d. of Sunda, 147, n. 1.

Tdrdpida, a prince, 386, n. 19.

Taru, 8. of Dhruva, 98, n. i.

Tejas, ‘ light’ or ‘ fire,’ the element ; produced
from the rudiment of form or colour, and pro-
duces that of taste, 16. and n. 25.

Tigma, a prince, 462.

Tilabhdras, a people, 191.

Tilakanijas, a people, 193, n. 115.

Tilottama, a nymph, 150, n. 21.

Time, a form of Visliiiu, 9. (see K&la) ; divisions
of, 22. 621. 631.

Timi, d. of Daksha, w. of Kasyapa, 122, n. 19.
Tiragrahas, a people, 190.

Tiryaksrotas, * creation of animals,’ 35.

Titiksh^, ' patience,' d. of Daksha, w. of Dharma,
52, n. 12.

Titfkshu, a prince, 444.

Tittiri, a pupil of Y^ka^ teacher of the Taittiriya
Yajush, 280, n. 3.

Tochari, a people, 195, n. 157.

Tomaras, a people, 196.

Toy&, a river, 185, n. 80.

Trai^&mba, a prince, 442.

Transmigration, stages of, 210.

Trasadasyu, name of M&ndh&tri, 362, n. 18. s. of
Purukutsa, 371.

Trasarefiu, three AAus, 22, n. 3.

Trayy&ruiia, a prince, and author of hymns^ 371,
nV6. a Vy&su, 273. s. of Urukshaya, 451.
Treta^ second Yuga or age ; its duratioD, *3. n-4.

INDEX.

690

Tridhiman, a Vy&sa, 372.

Tridhanwan, a prince* 371.

Tridivd, a river, 183.

Trigarttas, a people, 193.

Trikdta, a mountain, 169. of Bh&rata-varsha, 180,
n, 3.

Trimadhu-Brahmann, 335.

Trida, a. of U^inara, 444.

TriMchiketa-Brahtnans, 325.

Tridavindu, a Vy&sa, 273. a prince, a. of Budha,
3S3-

Tripti, an original property of man, 45, n. 5.
Tri86m&, a river, 176.

Triianku, a prince, elevated to heaven, 371.
Trish^a, 8. of Mrityu, 56.

Trishtfubh, metre from Brahm&, 42.
Trisuparda-Brahnians, 325.

Trivriahan, a Vydsa, 273.

Trivrit, hymns from Brahm&, 42.

Truth, obligation of, 3 1 2.

Truli, three TraaarelSiis, 22, n. 3.

Tryambaka, a Rudra, 121.

Tukh&ras (Tush^ras), a people, 195, n. 137.
Tula^i plant, produced from the ocean, 78, note.
Tulyatd, an original property of man, 45, n. 5.
Tumburu, a Gandharba, 233.

Tungapraatha, a mountain, j8o, n. 3.

Tungavend, a river, 183. the Tambhudra? ib.
n. 51.

TuMikeras, a branch of the Haihaya tribe, 418,
n. 30.

TiiAi, a prince, 435.

Turvasu, s. of Yay&ti, 413. k. of the south-east,
415. his descendants, 442.

Tushdras, a people, 195, 11. 157. a race of princes,

474. 475. n- 64-

Tushitas, a class of deities, 122. 260. sons of
Kratu ; of Veda^iras, ib. n. 3.

Tusbfi, * resignation,* d. of Daksha, w. of Dhar-
ma, 54. d. of Paurdamdsa, 83, n. 3.

Tushl^mat, s. of Ugrasena, 436.

Twasbtfri, a Rudra, 121.

Twashfri, s. of Manasyu, 165.

Twdshfri, an Aditya, 122.

Twishd, d. of Paurdamdsa, 8a, n. 2.

U.

Uchchraii^sravas, produced from the ocean, 78, n.

chief of horses, 1 53.

Udaksena, a prince, 453.

Uddradhi, s. of Pushfi, s. of Dhruva, 98, n. i.
Uddvasu, s. of Janaka, 389, n. 3.

Udayana, s. of S^atdnika, 463.

Udayddvva, s. of Dbarbaka, 467.

Udayin, s. of Vasudeva, 439.

Udddlin, teacher of the white Yajush, 381, n. 5.
Uddhava, goes to Badarikddrama, 609.

Udgdtri, chaunter of prayers and hymns, 376.
Udgitha, 8. of Bhava, 165.

Ugra, a Rudra, 58, i3i, n. 17.

Ugraretas, a Rudra, 59, n. 4.

Ugrasena, s. of Ahuka, 436. made king by Krishiia,
560. burns himself, 613, s. of Parikshit, 457.
461.

Ugrdyudha, s. of Krita, 453,

Uktha, part of the Sdma-veda, from Brahmd, 42.
Uktha, a prince, 386.

Ulmuka, B. of Balardma, 439.

Ultiki, parent of owls, 148, n. 13.

UlwaAa, s. of Vadisbtfha, 83, n, 8.

Umd, d. of Himavdn, w. of Bhava, 59. 85, n. 11.

w. of S^iva ; her dialogue with him, 64.
Umbrella produced from the ocean, taken by
Varuda, 78, note.

Unmdda, * insanity,' a form of Brahmd, 40, n. 15.
Unnati, ^elevation,' d. of Daksha, w. of Dharma,
SS. n. 12.

Upaddnavi, d. of Vrishaparvan, 147. d. of Vais-
wdnara, and w. of Hiradydksba, ib. n. 7.
Upadeva, s. of Akrilra, 435. s. of Devaka, 436.
Upadevd, d. of Devaka, 436.

Upagu, a prince, 390.

Upamadgu, a prince, 435.

Upananda, s. of Vasudeva, 439.

Upanidhi, s. of Vasudeva, 439.

Upa-purddas, eighteen, xiii. names of, Iv.
Uparichara, a prince, 455. his sons, ib.

Upasunda, s. of Nisunda, 147, n. i.

Upavrittas, a people, 189.

Upendra, presides over the feet, 17, n. 28.
Upendra, a name of Krishda, 528, n. 2.

Upendrd, a river, 183.

Urddhabdhu, s. of Vadishfha, 83.

Urja, a Rishi, 260.

Uiju, a month, 225.

Urjjd, ‘ energy/ d. of Daksha, w. of Vadishfha, 54.
Urjjaswati, d. of Daksha, w. of Dharma, 119,
n. 12. d. of Priyavrata, 162, n. 2.

Urjjavdha, a prince, 390.

Uru, 8. of Chdkshusha, 98.

Urukshaya, a prince, 451.

Urukshepa, a prince, 463.

Urvadi, a nymph; her love for Purdravas, 394.
her children, 398.

Udanas, s. of Vedadiras; s. of Bhrigu, 82, n. 1.

a Vydsa, 272. a prince, 420.

Ushd, name of night, 222.

Ushd, w. of Bhava, 59. d. ofBdda; in love with
Aniruddha, 592.

Ushadratha, a prince, 444.

Ushda, a prince, 461.

Udinara, a prince, 444.

Utkala, s. of Sudytitnna, 350.

Utkalas, a people, 186.

Utpalavati, a river, 184. 185, n. 80.

Uttama, s. of Uttdnapdda, 86. s. of Priyavrata,
162, 11. 2. a Manu, 261. a Vydsa, 273.

700

INDEX.

Uttamas or Uttani&nlias, a people, i86, ii« i6.
Utt^nap^a, s. of Sw&yambhuva Manu» 53,
Utt&navarhiah, a prince, 334, n. 30.
Uttara-bb&drapad^, a lunar mansion, 226, n. 21.
Uttara-kuru, a Varsha or country, 168.
Uttara-ph&lguni> a lunar mansion, 226, n. 2t.
Uttardsh&d'bd, a lunar mansion, 226, n. 21.
Utsavasanketas (Utsavamanketas), a people, I93>
n. 121.

Uttathya, s. of Angiras, 83, n. 3. husband of
Namatd, 449.

Utfilas, a people, 191.

V^h, d. of Daksha, w. of Ka4yapa, 122, n. 19.
Vahni, deity of fire (see Agni), s. of Turvasu, 442.
Vahnijw^la, a hell, 207. sins punished in, 209.
Vaibhiija, a forest, 1 69.

Vaideha, name of Janaka, 389. a country, ib. n. 3.
Vaidehas, a people, 192.

Vaidheya, teacher of the white Yiyuah, 281, n. $.
Vaiddrya, a mountain, 169.

Vaikanka, a mountain, 169.

Vaikuntha, heaven of Vishdu, 48, n. 10. form of
Vishdu, 265.

Vaikunthas, a class of deities, 122, n. 20. 262.
Vaikrita, secondary creation, 37, n. 12.
Vaimdnikas, a class of deities, 96, n. 9.
VaiAahotra, a prince, 409.

Vairdja, part of the S&ma-veda, from Brahmi, 42.
Vair&ja, a name of the hrst Manu, 51, n. 5.
Vair^as, a class of deities, 2 1 3 . of Pitris, 32 1 , n. 1 .
Vairupa, portion of tlie Sdma-vedst, from Brahmd,
43.

Vai^dkha, a month, 225, n. 19.

Vai4^khi, w. of Vasudeva, 439, n. 2.

Vai^dll, w, of V^asudeva, 439.

Vai4dli, a city, 353. kings of, 354.

Vaiiiainp&^ana, pupil of Vydsa, 275. teacher of
the Y^jur-veda, 279.

Vaishdava, a Purdda, 284.

Vaii^ravana, king of kings, 153.

Vai^wadeva, worship of the Vii^wadevas, 327.
Vai^wdnara, a Ddnava, 148, n. 8.

Vai^wanara, portion of the planetary sphere, 226,
n. 21.

Vai^wanari, a division of the lunar mansions, 226,
n. 21.

Vai^yas, from the thighs of Brahmd, 44. duties
of, 292.

Vaitdlaki, teacher of the Rig-veda, 278.
Vaitaddya, s. of the Vasu Apa, 120.

Vaitaradi, a hell, 207. sins punished in, 209.
Vaitaradi, a river, 184. in Cuttack, ib. n. 71.
Vaiva^wata, seventh Manu, 264. his sons, ib. s.
of the sun, 266. 348. his sons, ib. a Rudra,
121, n. 17.

Vajasaneyi, portion of the Yigur-veda, 281, n. 5.
Vdjins, students of the white Yiyusli, 281.

Vajra, made chief of the Yadu race, 61 1.

Vajrd, d. of Vaiswdnara, 147, n. 7.

V^jramitra, a prince, 471.

Vajrandbha, a prince, 386.

Vakras, a people, 188, n. 42.

Vakratapas, a people, 188.

Vaktrayodhi, s. of Viprachitti, 148,

Valdka, teacher of the Rig-veda, 278.

Valdkd4wa, a prince, 399.

Valakrama, a mountain, 180, n. 3.

Vallabha, date of, x.

Vallabhas, a people ; Vallabhi, a city, 193, n. 129.
Valliidshfra, a country, 188, n. 38.

ViUmiki, a Vydsa, 273.

Vima, a Rudra, 121, n. 17.

Vdmadeva, a Rudra, 51, n. 3. 59, n. 4.

«Vdmana, a form of Vishdu; s. of Ka^yapa, 265.
legend of, ib. n. 22.

Vdmana, a Purdda, 284. analysis of, xlvii.
Vanakaplvat, s. of Pulaha, 83, n. 6.

Vdnaprastha, * hermit,' duties of, 295.

Vanar.'^Jl, bondmaid of Vasudeva, 439, n. 2.
Vdnardsyas, a people, 1 88, n. 40.

VdnnvHS, a people, 192.

Vdnavdsakas, a people, 192.

Vdndyas, a people, 192, n. 92.

Vandyus, s. of Purdravas, 398, n. i.

Vaneyu, a prince, 447,

Vangas (Bangas), people of Bengal, 188.

Vans Kennedy, notices of the Purddas, iv. xiii.
Vansadhdrd, a river, 185, n. 80.

Vapra, a Vydsa, 273.

Vapu, ‘ body,’ d. of Daksha, w. of Dbarma, 54.
Vapushmat, s. of Priyavrata and Kdmyd, 162. k.

of the Dwipa of Sdimali, ib. his sons, 1 98.
Vard, a river, 183.

Vara'dd (Warda), a river, 185, n. 80,

Vardha, a form of Vishdu, for the recovery of the
earth, 28. praised by the earth, 29. raises it up,
30. his form, 30, n. 6. type of the ritual of the
Vedas, 31, n. 7. renews the world, 32.

Vdrdha, present Kalpa, or day of Brahmd, 28.
Vdrdha, a Purada, 284.

Vardha, a minor Dwipa, 175* n. 3.

Vardha Purdda, analysis of, xliv.

Varadd, a rivulet, 184.

Vardfidsis (Vardydsis), a people, 188.

Varcbas, s. of the Vasu Soma, 120.

Varedya, a name of Vishdu, 20, n. 36.
Vdrhadrathas, kings of Magadh^ 465.
Vdrhaspatyas, ‘ heretics,’ 340, n. 7.

Varhis, * sacrificial grass,* 106, n. 3.

Varhishads, a class of Pitris, 84, n. 10. 239, n. 3.
321, n. I.

Varhishmati, w, of Priyavrata, 16a, n. 1.
Vdridbdra, a mountain, 1 80, n. 3.

Variyas, s. of Pulaha, 83, n. 6.

Varman, name for a Kshatriya, 297.

INDEX.

701

VtMM., a river, 184, n. 6a.

Varahaft, divisions of Jambu-dwipa, 167.

V&rshdeyas, a tribe, 418, n. 19.

Varu^a, lord of the waters, 153. gives horses to
Richika, 399. an Aditya, laa.

Vdrutia, a division of Bhdrata-varsha, 175.

ViruAi, the goddess of wine, produced from the
ocean, 76. waits on Balar&iua, 571.

Vas&, a river, 1 84.

Vasahanu, a prince, 452.

Vashatk&ra, ' deiBed oblation,’ 123, n. 27.

Vdshkala, s. of Sanhrdda, 147. s. of Prahl&da, ib.
n. 1.

Va^ishfha, grandfather of Par^ara; allays bis
anger, 4. a Praj&pati, 49. marries ITijjd, 54.
his sons in the first Manwantara, 83. in the
third, 26], n. 8. a Vy^sa, 272. rebukes Vi-
kukshi, 360. disputes with Viswdmitra, ib.
n. 1 1, changed to a starling, 373, n. 9. curses
Saud^a, 381. and Nimi, 388. is cursed by
him, ib.

V&stu, a river, 183.

Vasu, d. of Daksha, w, of Dharma, 1 19.

Vasu. s. of Ku^a, 399.

Vasubhridyana, s. of Vasisbtfha, 83, n. 8.

Vasudana, a prince, 462.

Vasudeva, s. of S'llra, 436. marries the daughters
of Ahuka, ib. imprisoned by Kansa, 498. father
of KrishAa, 502. burns himself, 613.

Vasudeva, first KMwa prince, 471.

V&sudeva, name of VishAu, i. s. of Vasudeva, ib.
n. I. abiding and shining in all things, 9, n. 10.
one with the three Vedas, 274. one with Oni,
&c. ib. n. 6. meaning of, 643.

Vdsuki, s. of Kadru, 149. k. of the N^a.s, 153,
n. 1.

Vasumitra, a Sunga prince, 471.

Vasus, sons of Vasu ; their names, sons, and
grandsons, 120.

V^iSava, k. of tlie winds, 133.

Vafa tree, on Supar^wa, 168.

Vdtadhdnas, a people, 189.

Vdtajamarathorajas, a people, 1 92 .

V^t^yanas, a people, 192.

Vat^pi, 8. of Hidda, 147, n. i. s. of Viprachitti,
148.

Vatsa, a name of Pratarddana, 408. s. of Uru-
ksbepa, 463.

Vatsabliaka, s. of S’dra, 436.

Vatsabhdmi, a prince, 409, n. 15.

Vatsapri, a prince, 352.

Vatsara, s. of Dhruva, 98, n. 1.

Vatsara, fifth cyclic year, 224.

Vatsas, a people, 180, n. 12.

Vatsavytiha, a prince, 463.

V&tsya, teacher of the Rig-veda, 277. of the
white Yajush, 281, n. 5.

V&vriddhasr a class of deities, 269.

Viyu or * wind,* produced from the rudiment of
touch j produces that of form, 16. and n. 25.
wind, the deity of, k. of the Gandharbas, 153,
n. I.

V&yu Pur^a, analysis of, xxii.

Vayufia, s. of Kris^wa, 123, n. 26.

Vedd, a river, 182, n. 13.

Vedah&hu, s. of Pulastya, 83, n. 5.

Vedamitra, teacher of the Rig.vc^a, 277.

Vedan^, ‘ torture,* d. of Anrita, 56.

Vedas, typified by Om, i, n. i. of particular
sciences ; also portions of, from Brabrnd, 42,
n. 21. divisions and teachers of, 272. 275. &c.
translations from, i. religion taught in, ii.
Vedusini or Vetasini, a river, 182, n. 13.

Veda4iras, s. of Mdrkafid'eya and Murdhany&, 82.
8. of PrMa, 82, n. i. progenitor of the Bhdrgava
Brahmans, 82, n. 1. s. of Krisfi^wa, 123, n. 26.
Vedasmriti, a river, 176. the Beos? ib. n. 5.
Ved6^w6, a river, 183.

Vedavati, a river, 182.

Vedavainasika, a river, 182, n. 13.

Veda-vyiisas, arrangers of the Vedas, 272.

Vedha, one hundred Trutis, 22, n. 3.

Vedhaka, a hell, 208.

Vega vat, a prince, 353.

Vegavati (Vyki), a river, 185, n. 80,

Vegetables, creation of; kinds of, 35, n. 3.

Vek, d. of Meru, w. of Samudra, 85, n. 1 1,

Vefia, s. of AngJi, 98.

Vefia, a Vydsa, 273.

Vefi^ a river, 183.

Venkafa, a mountain, 180, n, 3.

Vefiu, a Yddava prince, 416.

Vefiuhaya, a prince, 416, n. 3.

Vefiuhotra, a prince, 409, n. 1 5.

Vetravati, a river, the Betwa, 18 1.

Vibhishafia, s. of Visravas, 83, n, 5.

Vibhraja, s. of Sukriti, 452.

Vibhu, Indra, of the fifth Manwantara, 262.
Vibhu, a prince, 409.

Vibudha, a prince, 390.

Vichitravirya, s. of ^^ntanu, 459.

Vidagdha, teacher of the white Yajush, 281, n, 5.
Vidarbba, s. of Jydmagha, 422.

Vidarbhas, a people, 187.

Videhas, a people, 188.

Vidhiltri, 8. of Bhrigu, 59. s. of Vishfiu and
Lakshmi, married to Niryati, 82.

Vidisa, a river, 183. the Bess, ib. n. 52.

Vidmis^ra, a prince, 466.

Vidura, s. of Vy^a, 460.

Viduratha, s. of Bhajamdna, 436. s. of Suratha,

457* ^ _

Vihangamas, a class of deities, 268.

Vijaya, a prince, s. of Chunebu, 373. s, of Jaya,
390. 8. of Sanjaya, 412. s. of Jayadratha, 445.
an Andhra prince, 473.

8 Q

702

INDEX.

Vijay&j d. of Daksba, w. of Kris^wa, 1 23^ n. 26.
Vijayas, a people, 1 88.

Vijit^4wa, s. of Prithu, 106, n. i.

Vikala, six Prdiias, 23, n. 3,

Vikalyas (Vikalpas), a people, 192.

Vike4i, w. of Sarva, 59.

Vikrdnta, a Praj^pati, 50, n. 2.

VikTiti, a prince, 422.

Vikukshi, s. of Ikshw^ku, 359. named S'a6&da, 360.
Viloman, a Y^dava chief, 435.

Vimala, s of Sudyuinna, 350, n. 6.

Viniohana, a hell, 207. crimes punished in, 208.
Vin&, a river, 182.

Vinadi (Vain<ldi), a river, 183.

Vinata, s. of Sudyumna, 350.

Vinat5, d. of Daksha, w. of Ka^yapa, 122. w. of
Tdrksha, 149, n. 15.

Vinaya, s. of Dhanna, 35.

Vinda» s. of Jayaaena, 437.

Vindhya, a range of mountains, 174. the S4th~
pdra range, ib. n. 2.

Vindhyuchulukas, a people, 193,

Vindhyamulikas, a people, 193, n. 126.
Vindhya^akti, a king, 477.

Vindiimati, w. of M^ndhdtri, 363.

Vindusara, s. of Chandragupta, 469.

Vinita, s. of Pulastya, 83, n. 5.

Vin4a, a prince, 352.

Vip6pa, a river, 181.

Vip4^ a river, 181. the Beyah or Hvphasis, ib.
n. 8.

Vipak'hit, Indra of the second Manwantara, 260.
Vipra, s, ofDhruva, 98. s. of SVutanjaya, 465.
Viprachitti, a Danava, 147. his sons, 148, k. of
the D^navas, 153, n. i.

Vipritha, s. of Chilraka, 435.

Vipula, a mountain, west of Mem, 168.

Vird, a river, 183.

Virabhadra, produced from S^iva, 65. spoils Dak-
sha s sacrifice, 67.

Virfij (or Vid'&j), progeny of Sw^yambhuva, 52,
n. 5. all mde animals; all bodily substance,
S3, n-5*

Viraja, s. of Twashfri, 165.

Virajas, a. of Paur£am^a, 82. s. of Va^ishtfha,
83, n. 8,

ViraAa, a sage, father of ViraAi, 99, n. i. of
Asikni, J17. teacher of the white Yajush, 281,
n. 5.

Viraiii, d. of Virada, mother of Ch&kshusha, 99,
n. 1.

Virankar^, a river, 183.

Vir&t, s. of Nara, 165,

Virdf, the material universe, 93, n. 3.

Viravati, a river, 183.

Virochana, s. of Prahl&da, 147.

Viniddhas, a class of deities, 268.

Vinipa, a prince, 359.

Virdp^ksha, a Rudra, lai, u. 17.

Vis&kha, s. of Kumira, 120.

Vi4&kh6, a lunar mansion, 224. 226, n. 21.

Vi4&khaydpa, a prince, 466.

Vis^a, B. of Trii&avindu, 353.

Visal^L, a city, 353, n, 25.

Vii^asana, a hell, 207. crimes punished in, 208.

Visok4, an original property of iimn, 45, n. 5.

Vi^ravas, s. of Pulasjtya, 83, n. 5.

Vi4rutavat, a prince, 387.

Vishnu ; same with Brahm^, Tswara, spirit ; cause
of creation, preservation, and destruction ; pa*
rent of nature, and material of the universe, 2.
3. 4. 6. origin, end, and substance of the world,
6, n. 16. nature of, 8. four forms of, 9. 154.
same with Brahmd, VishAu, Sfiva, as creator,
preserver, and destroyer, 19. hymned by Earth,
• 29. combined in all forms with S'ri, 60. praised
by the gods, 72. directs them to churn the
ocean, 74. deceives the Asuras, 75. praised by
Dhruva, 93. by the Prachetasas, 108. wor-
shipped by Prahlada, 127. one of the Adityas,
122. their chief, 153. ornaments and arms of,
158. forms of, worshipped in different Varshas,
173. remembrance of, best expiation, 210.
energy of, encompasses the universe, 215. su-
preme Brahma, 216. his path in the sky, 228.
triple energy in the sun, 236. forms in the four

^ ages, 270. worshippers of, how known, 287.
prayers of the gods to, 335. deceives the Dai-
tyas, 337. praised by the gods, 494. incarnate
,as Krishna and Balardma, 497. praised by
Akrdra, 547. sleeps on the ocean, 634. asy-
lum of spirit, 656. all that is, 661. praises of,
664.

Vishnu-loka, site of, 213, n. 3.

Vishnu Purdfia, notice of, 284. xvi. analysis of,
lix. merit of hearing. 662. how communicated,
663.

Vi^w^, d. of Daksha, w. of Dharma, 119.

Vi^wabhfivana, name of VishAu, 2. creator of the
universe, ib. n. 2.

Visw&chi, a divine nymph, 150, n. 21.

Vi^wadevas, a class of gods, sons of Vii^vvA, 1 20.
their number, ib. n. 13. worshipped at S^rAd-
dhas, 321. 326.

Viswaga^wa, a prince, 361.

Vi^wagjyotish, eldest of the hundred sons of S^a-
tajit, 165.

Vi^wajit, s. of Jayadratha, 452. s. of Satyajit, 465.

ViswakarniA, artist of the gods, 76. s. of the
Vasu Prabh^a, 121.

Vi^wakarman, a solar ray, 236, n. 3.

ViiSwakArya, a solar ray, 236, n.3.

Viswaksena, fourteenth Manu, 268, n. 8.

Vi^waksena, a prince, s. of Brahmadatta, 453.

Visw^mitra, a Rishi, 264. raises Tri^anku to
heaven, 371. quarrels with Va^ishtfha, 373,

INDEX.

703

n. 9. son of G^hi, 400. his descendants,
404.

Vi6w&m5tii, a river, 183.

Vi^wardpa, a name of VishAu, 20, n. 35. a Rudra,
121.

Vii&wasaha, s. of Ilavila, 383. s. of Abhyutthi-
tA4wa, 386.

Vi^waspiiafika, k. of MogadhA, 479.

Vi4waaphArtti (ViAwasphAiji), a prince, 479, n.69.
ViAwavasa, s. of Puniravas, 398.

ViAwesA, d. of Daksha, w. of Dharma, 119, n. 12.
Vitahavya, a prince, 390.

Vitala, a division of PAlAla, 204.

VitastA, a river, 181. the Jhelum or Hydaspes,
ib. n. 10.

Vitatha, a name of BharadwAja, 449.

Vithi, division of the planetary sphere, 226, n. 21.
i^itihotra, 8. of Priyavrata, 162, 11. 2. s. of TAla-
jangha, 418.

Vitihotras, a branch of the Haihaya tribe, 418,
n. 20.

VivaAwat, a PriyApati, 50, n. 2. an Aditya, 122.
8. of KaAyapa, 266, n. 1. the sun, and father
of Vaivaswata Manu, 348.

Vivinsati, a prince, 352.

Viyati, s. of Nahusha, 413.

Vraja, s. of HavirdhAna, (06.

Vrateyu, a prince, 447.

Vrihabala, killed by Abhimanyu, 387.

VrihadaAwa, s. of Sfravasta, 361. s. of Sahadeva,

4^3-

VrihudbhAnu, a prince, 445.

Vrihadishu, s. of Ajainid'ha, 452. s. of Harya^wa,

VrihadrAja, a prince, 463.

Vrihadratha, s. of Bliadraratlia, 445. s. of Upa-
richara, 455. s. of Tigma, 462. s. of S^asa-
dharman, 470.

Vrihadvaau, a prince, 452.

Vrihaduktha, a prince, 390.

Vrihadvati, a river, 184,

VrihannAradiya PurAAa, analysis ol, xxxiii.
Vrihaspati, s. of Angiras, 83, n. 3. the planet
Jupiter, bis car and horses, 240. a VyAsa, 272.
teacher of political science, 284. his wife TArA
carried off by Soma, 393.

Vrihatkarman, s. of Bhadraratha, 445, s, of Vri-
hadvasii, 452. s. of Sukshatra, 465.
VrihatksbaAa, s. of Vrihadbala, 463.
Vrihatkshatra, s, of Bhavanmanyu, 450.
Vrihat-sAma, from BrahmA, 42.

Vryinavat, s, of Kroshtri, 420.

Vrika, s. of Prithu, 106, n. i. s. of Vijaya, 373.

6. of KrishAa, 591.

VrikadevA, d. of Devaka, 436,

Vrikala, s. of Dhruva, 98.

Vrikas, a people, 193, n. 123.

Yrikatejas, s. of Dhruva, 98.

Vrisha, Indra of the eleventh Manwantara, 268.
Vrisha, 8. of Vitihotra, 418.

VrishabhA, a river, 1 84.

Vriahadarbha, s. of S^ivi, 444.

Vrishakapi, a Rudra, 121.

VrishaAa, s. of KArttavirya, 417.

Vrishaparvan, a DAnava, 147.

Vrishasena, s. of KurAa, 446.

VrishAi, a prince of the Yadu race, s. of Madhu,
418. 8. of Kunti, 422. 8. of SiAtwata, 424.
s. of BhaJamAna, ib.

VrishAimat, a prince, 463.

VrishAis, a tribe, 418.

Vrisbfa, 8. of Kukkura, 435.

Vritrachni, a river, 185, n. 80.

VyAdhi, 8. of Mrityu, 56.

VyAhritis, mystical words, 274, n. 5.

VyAkaraAa, ^grammar,’ an Anga of the Vedas,
284.

Vyakta, ‘ visible substance,’ a form of VishAu, 9.
VvanAa, s. of Viprachitti, 148.

Vyasas, arrangers of the Vedas in every DwAparii
age; twenty-eight; their names, 272.
Vyavasaya, s. of Dharma, 55.

Vyaya, a name of PradhAna, 13, n. 19.

Vyoman, a prince, 422.

Vyushfa, name of day, 222.

Vyusbt'a, s. of Kalpa, 98, n. i.

W.

War, between the gods and demons, 335. 360. of
the gods and Daityas, on account of TArA, 393.
Water, the element, 16. see Apa.

Wind or air, the element, 16. see VAyu.

Wine from the Kadamba tree, 57^*

Wife, how to be chosen, 298.

World, dimensions of, 202. 203, n. 7. destruction

of, 632.

Wrestling, modes of, 55^, n. 5.

YAdavas, a tribe, descendants of Yadu, 418. nu-
merous, 441. go to PrabhAsa, 609. destroyed,
610.

Yadu. 8. of YavAti, 41^. k. of the south, 415. his

descendants, 416.

Yajna, s. of Ruchi; marries his sister DaksbiAA,
54, n. 9. * sacrifice personified decapitated,
67. becomes the constellation Mrigasiras, 68,

n. 7.

YajnabAbu, s. of Priyavrata, 162, n. 2.

Yajnakrit, a prince, 412.

Yajnas, principal kinds of, 294, n. 3.

YajnaAri, a prince, 473.

YajnavAma, s. of Parvasa, 82, n. 2.

Yajur-veda, from BrahmA, 12. original Veda, 276.
divided into four, ib. how composed, ib. San-
hitas and teachers of, 279. black or Taittiriya
portion of, 280. white or VAjasaneyi, 281, note.

Yajush : see Yajur-veda.

704

INDEX-

Yajnawalka, teacher of the Rig-veda, 277.

Ydjnawalkja^ pupil of VaUamp&yana, 379. pro*
pitiatea the sun, 380. jreceivea the white Yajuab,
281.

Yakrillomas, a people, 188-

Yaksha, a* of Kha^, parent of the Yakabaa, 1 50,
n. 20.

Yakshaa, proceed from Brahmd, 41. children of
Khas^ 150.

Yama, a minor Dwipa, 175, n. 3.

Yama, monarch of the Pitria, 153. judge of the
dead, 207, n. 3. a. of the aun, 266, bow to be
avoided, 286.

Y&ma, a watch of the day or night, 22, n. 3.

Yama-git6, ‘ aong of Yama,* 2^, n. 3.

Yamas, duties so called, 288, n. 2. acts of re-
straint, 653.

Y4inas, deities, twelve, sons of Yt^a and Dak-
shiM, 54, n. 10.

Y^mi, d. of Daksha, w. of Dharma, 119. d. of
the sun, 266. the Yamun& river, ib.

Yamun^, a river, 181. d. of the sun, 266. com-
pelled by Balar&ma to come to him, 572.

Y^munas, a people, 190.

Yasas, s. of JDbarma, 55.

Yaska, author of a Nirukta, 227, n. 9,

Yaiodd, bears Yoganidrd, 503. who is changed
for Krish^, ib.

Yasodhard, w. of SahishAu, 83, n. 6.

Yati, s. of Nahusha, 413.

YavakshA, a river, 184.

Yavanas, a people, w. of BhArata-varsha, 175. a
people, 194. lonians or Greeks, ib. n. 144.

conquered by Siwara, 374. deaoendanu of Tur-
vasu, 443, n. s. kings of, 474. 475, h. 64. 477,
n. 66.

Yavinara, a. of Owimidha, 453.

Yaudheya, s. of Yudhishfhira,f459, n. 5.

Yay&ti, s. of Nahusha, 384, n. 15. 413.

Year, of mortals ; of the nods, 23. of the Rbhis;
ofDhruva, 33, n.4. of BrahmA, 25. of Menu,
36, n. 9. of five kinds, 224.

Yoga, s. of Dharma, 55, n. 13.

Yoga, * mystical union,* how effected, 157* mode
of practising, and explanation of, 651.

Yoganidrd, * personified delusion,’ 498. her ex-
ploits as DurgA, 499. born of Ya4odA, 500.
mocks Kansa, 503.

Yogasiddbd, sister of Vrihaspati, w. of the Vasu
Prabh&sa, 120.

Yogi, how he attains final liberation, 155. two
kinds, novice and adept, 652.

Yuddhamushfi, s. of Ugrasena, 436.

Yudhdjit, 8. of VrishAi, 424.

Yudhishthira, s. of PAAdu, 437. 459. his children,
ibid.

Yuga, cycle of five years, 224. and n. 17. an age :
see Yugas.

Yugandhara, a prince, 435.

Yugandharas, a people, 187, n. 23.

Yugas, four, 23. (see Krita, Treta, DwApara,
Kali.) system of, 23, n. 4. a great Yuga, ib.

YuvanAAwa, a prince, s. of Ardra, 361. s. of Pra-
senajit, 362. s. of Ambarisha, 369.

YuyudhAna, s. of Satyaka, 435.